tag:blogger.com,1999:blog-88276948168758264412024-02-08T11:31:10.052+08:00Maranao.Women.EIt's all about the Maranao Women Empowerment.Unknownnoreply@blogger.comBlogger18125tag:blogger.com,1999:blog-8827694816875826441.post-17729841937412264782011-05-11T06:24:00.000+08:002011-05-11T06:25:57.022+08:00My Three Beautiful MothersThere are three lovely women I consider my mothers. The first one is my Mommy Bai, the woman who pushed with all her might to bring me into this world. It was always her name I cried out whenever I gave birth. The second one would be my grandmother, Mommy Owa. She raised me until the start of my teenage years when Allah S.W.T. decided it was time for her to rest. Until now, it is only when I dream of her that I feel truly safe. The third one would be my Babaykulay, my Mommy Owa's best friend. I always search for the care and love she gave me.<br /> <br />As I tread on the rigorous roads of life, these women always manage to creep into my thoughts. Even if I were so busy with work, they never fail to enter my mind. Well, this saddens me because it makes me realize that I will never see them again in this life. Whenever I dream of them, I cannot help but feel relieved. They are there with me again. But when I wake up, reality sinks in and I have to re-accept that I need to survive on my own.<br /> <br />How I wish I could just spend one day with the three of them. I envision a cozy coffee shop where they are just there, listening to my tales of survival, and maybe even scolding me for mistakes I have done. But then, even if these mistakes were committed, I always know they would be the only ones who truly understand me and would even love me no matter what. When they were alive, they loved me amidst the scolding and constant nagging. A spoiled brat like me deserved that anyway. Now, I would give anything for their scolding.<br /> <br />I really do not know what the future holds. I want to stop thinking and dreaming of them in order to escape from sadness and crying but i know and accept that until my heart stops beating and my mind fails to think, their presence will always linger. I guess you will only feel this kind of longing when someone you love leaves you... for good.<br /> <br />Mothers are to be treasured and loved. Because that is what makes a mother truly happy... love from her children. It is not the riches and confort you can give. It is time, love and concern. I may have not given my share to these women when they were alive. But God knows in every prayer I make now, they are there. I always pray for their easy and joyful eternal life. I pray for a spot for each of them in Paradise. Maybe they are the reason why I am religiously praying... I die at the thought that if I miss a prayer, they will bear the consequences in the after life. It is my only gift to them... my prayers.<br /> <br />Children will only realize their mothers' worth when they are gone. That's reality and the sad truth. While mothers love unconditionally all throughout, children tend to love conditionally. So to all children out there, give your mothers a love-filled kiss because for them, that is already Heaven on Earth.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com1tag:blogger.com,1999:blog-8827694816875826441.post-13533420486020081022009-07-18T14:46:00.002+08:002009-07-18T14:49:48.484+08:00Down in the DumpsI just feel down. Right now. I want to cry. I want to just pour away all the hurt and pain inside of me. I long to speak out my fears, my uncertainties, my worries. I wish I could just wash away the woes.<br /><br />Life is really a cycle. One day, you are the happiest person ever. The next, you ask yourself how such sadness could exist. The only thing that makes you go on, while you are in this grayish dark tunnel, is the thought that maybe you will see the light again.<br /><br />I have my family. I have my friends. I have a career. I will one day own a house. I plan to buy a car in the future. I get to travel a lot and get paid for it. I meet new and interesting people. I have the ability to write and I was able to publish a few articles and letters in national magazines and dailies. I have been through so much pain that have made me stronger and wiser.<br /><br />And yet, right now, I feel so unhappy. So empty. So wanting to voice out the aches trapped inside of me.<br /><br />Why do I feel this way? It is because of the non-existence of a special person in my life whom I can share what I am now going through. Happy Birthday to me. =(Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com1tag:blogger.com,1999:blog-8827694816875826441.post-66099040826060260762009-06-05T17:24:00.010+08:002009-06-06T15:33:26.761+08:00KAMBILANGATAW- What Maranaos Must BeI have always wanted to write this article because the concept of <span style="font-weight:bold;">Kambilangataw<span style="font-style:italic;"></span></span> intrigues me. When Maranao elders learn that I reside in a Christian-infested area, they never fail to remind me, “<span style="font-style:italic;">Bibilangataw ka san owm</span>.” I would respond in the positive but I always wondered, what does <span style="font-weight:bold;">kambilangataw<span style="font-style:italic;"></span></span> really mean? The concept seemed vague although deep inside, I know what it signifies. I just couldn’t find the exact words to describe its true meaning.<br /><br /> I sought help from my aunts, namely Auntie Normallah Lucman Pacasum, Auntie Viol Tamano Marohombsar, and lately, Auntie Norhata Alonto. I was able to interview Auntie Viol briefly, Auntie Normallah promised to give her answers in the future, and Auntie Norhata answered the questionnaire I gave her through email. These were the ladies I asked for information because they know their historic culture and they are <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> women themselves. <br /><br />According to Auntie Norhata, <span style="font-weight:bold;">kambilangataw<span style="font-style:italic;"></span></span> is the art of living the Maranao culture, imbibed with the Maranao values and traditions. These were handed down from the oldest generations of Maranaos whose roots can be traced from the Orang Padang of Menangkabaw, Indonesia, and a highly matriarchal society, whereby women earn their living and most men stay home to rear their children. “Other cultures have come to play in the devolution of the Maranao Society, and <span style="font-weight:bold;">kambilangataw<span style="font-style:italic;"></span></span> is the perfection of all the mores that help describe a Maranao, particularly a Maranao woman,” claimed Auntie Norhata.<br /><br /> From what I have gathered from these honorable women, a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> is a person who is decent, righteous, moral, respectful, and sensitive. He or she takes into consideration always the family’s well-being and that of the community, exemplifying decency in his or her daily life. Even though one is well-traveled and globally competitive, he or she can never be a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> if one does not show and exude deference to him/herself and to those around him or her. <br /><br /> A <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> woman is modest, forthright if so needed, and at the same time, competent and proficient especially in times of difficulties. Being morally upright, she must make sure she does not commit any act or deed that is against the Maranao society.<br /><br /> Ideally, the <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> must be socially oriented and knowledgeable in the Maranao arts, songs, instruments, dances, and food. Auntie Viol said, “She knows the <span style="font-weight:bold;">taritib<span style="font-style:italic;"></span></span> and <span style="font-weight:bold;">igma<span style="font-style:italic;"></span></span> (tradition and culture).” She must exercise genuine hospitality to her family, friends, acquaintances, and visitors. She must learn how to be patient but must be enraged in defense of her <span style="font-weight:bold;">maratabat<span style="font-style:italic;"></span></span> (pride). She must not talk badly of others, must show concern for the welfare of the people who mean to her in times of hardships, and at the same time be there for her family constantly.<br /><br /> Auntie Norhata said, “Even in the highly globalized world we live in now, a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> woman must know her limitations and must not bring disgrace to her family and community. What makes a Maranao woman luckier nowadays is the Islamization of the Maranaos. The Shahria Court is a big relief to the Maranao women who in the past were too constrained to even fight for their own rights and live in silence and die in pain. Some Maranao values have been remolded and corrected by the strengthening of Islam among the Maranaos. One big example is the Maranao practice of arranging marriages for their children of which I admit my husband and I are guilty of. It was only lately that we realized that it is wrong to compel your son or daughter to marry someone he or she does not approve of. But Muslim parents may guide their children in their choices and pave the way for their decisions but they cannot and must not dictate.”<br /><br /> I asked Auntie Norhata what if a <span style="font-style:italic;"><span style="font-weight:bold;">bilangataw</span><span style="font-weight:bold;"></span></span> woman commited a grave mistake, would that mean she can never be a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> for the rest of her life? She said, “I personally believe that as a Muslim she must not be totally condemned lest she becomes embolden and goes farther astray and away from Islam. She must be given a fair chance and must be protected by her family. She may not be treated well by the majority but honesty and sincerity can help heal wounds through time.”<br /><br /> What makes us different from the other non-Maranao women is our lifestyle of being a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span>. It helps define who we are and adds to our identity. Being a bilangataw is something we can be totally proud of. <br /><br />I try very hard to be a <span style="font-weight:bold;"><span style="font-weight:bold;">bilangataw</span><span style="font-style:italic;"></span></span> every day, and most especially in my travels around the country where my principles are always challenged. So far I have succeeded I presume mainly because I bear in mind that I bring with me the entire Maranao community. Oh yes, I have fumbled once in my past but then, I am also just a human being, created to be imperfect and vulnerable. What is important is my present as well as my future. I will make sure that as I travail the roads of my destiny, I will hold my head up high, cautious this time, and proud to be a Maranao, a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"></span></span> at that. For me it is not too late to be a <span style="font-weight:bold;">bilangataw </span>because a woman has her lifetime to be one.<br /><br /> To sum it up, a <span style="font-weight:bold;">bilangataw<span style="font-style:italic;"><span style="font-weight:bold;"><span style="font-style:italic;"></span></span></span></span> is not just a woman, but a <span style="font-weight:bold;">LADY<span style="font-style:italic;"><span style="font-weight:bold;"></span></span></span>.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-62592268832880615722009-06-03T15:40:00.002+08:002009-06-03T15:44:16.353+08:00SPEAK AS YOURSELF!I never knew a person could change your outlook in life after a meeting of just one hour. In my recent travel to Butuan City, Eddie Cuaresma, my supervisor at the National Youth Commission, and I met his cousin-in-law, a young brain surgeon, for dinner. When Eddie introduced us, I greeted him with, “Hello po.” He asked, “Are you Tagalog?” I proudly said, “Hindi po, Maranao po ako!” He retorted, “If you did not say you were a Maranao and if you did not know how to speak Maranao, you are technically a Tagalog!” I swear my face turned beet red. <br /><br />It was painful hearing that I am a Tagalog and not a Maranao! I have nothing against the Tagalogs at all. In fact, I have many Tagalog friends. My best friend himself is a pure Tagalog. Still, I cannot bear being identified as someone or something that I most definitely am not. <br /><br /> It turns out that the brain surgeon has an organization named SOLFED (Save Our Language through Federalism) of which my supervisor is an active member. Their advocacy is to preserve the culture they were born into by preserving their dialect. If you are a Bisaya, speak Bisaya to a fellow Bisaya and not Tagalog, they said. You only speak Tagalog to a Tagalog. “Speak Maranao to a fellow Maranao, Jennie, so that your identity will never be phased out from this world,” the good doctor said.<br /><br /> The only way to preserve our dying culture is through preserving first the language or dialect. According to the doctor, the Indians or Cherokees are now in the process of preserving their language by recording the voices of their elders while they converse. In class, these are then translated to English so that the Indian students would be able to comprehend what is being said.<br /><br /> One day, the Maranao tribe might become extinct with the way things are going. Some of our young Maranaos today proudly speak Bisaya or Tagalong to one another, thinking speaking in another dialect would be a status symbol. On the contrary, our local counterparts and some foreigners may be scorning and laughing at us for wanting to be like them and disregarding our own unique identity! Many non-Maranaos and foreigners are fascinated with our culture and lifestyle, so why change.<br /><br /> For me it is permissible to speak in English because according to the good doctor, it is a universal language of commerce and science. However, it is more important to preserve our own dialects because it is our moral obligation and duty to preserve and protect the identity God entrusted to us.<br /><br /> Right now, it is my advocacy to speak Maranao to Maranao, Bisaya to a Bisaya and Tagalog to a Tagalog. God help me with this task! Happy Independence Day to everybody!Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com4tag:blogger.com,1999:blog-8827694816875826441.post-61377322755162857822009-05-19T10:15:00.002+08:002009-05-19T10:20:05.946+08:00Black and White Pictures<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjltr9-igbaPmBqJXTuB25AzA2qUC2UgYxZEbL3M-mIvCMUsymVVBsVpeImCCOhIMgaFVjHI32muQDIlDvv8TTxGvs0ETIP9AlJiEAyeHwWPoMzZZKckrM04vy9npZdRIr8DMXBKl_iAjP9/s1600-h/Photo0356.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjltr9-igbaPmBqJXTuB25AzA2qUC2UgYxZEbL3M-mIvCMUsymVVBsVpeImCCOhIMgaFVjHI32muQDIlDvv8TTxGvs0ETIP9AlJiEAyeHwWPoMzZZKckrM04vy9npZdRIr8DMXBKl_iAjP9/s200/Photo0356.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5337354064200779186" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgh7vS_TTzGaLXNVFoFplooZdoKASdyhP6aYhAUwoVaAogQnRnQAYdMRX3923UDV7-C3vKUAxrhf_FY9nWHQE9aFqewUVbzKz0rputfrgxkDWVHZW2Zdo2lIKVqZmhXxm7lmNVSW4nQ7NtL/s1600-h/Photo0353.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgh7vS_TTzGaLXNVFoFplooZdoKASdyhP6aYhAUwoVaAogQnRnQAYdMRX3923UDV7-C3vKUAxrhf_FY9nWHQE9aFqewUVbzKz0rputfrgxkDWVHZW2Zdo2lIKVqZmhXxm7lmNVSW4nQ7NtL/s200/Photo0353.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5337354063226071106" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDBrHHwkehUDhc3jc7-d-_lAHriwT0mPPLNYeI_abMf-opD7_-1XAox5opRZUakyi4efw6axlfQdaZCZtyvJlD5Km56dRSJXTUdA978QV-O7ZyCmUXXYDpDe_gR0-5iu0CmVCG9aJ3Y2H4/s1600-h/Photo0352.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDBrHHwkehUDhc3jc7-d-_lAHriwT0mPPLNYeI_abMf-opD7_-1XAox5opRZUakyi4efw6axlfQdaZCZtyvJlD5Km56dRSJXTUdA978QV-O7ZyCmUXXYDpDe_gR0-5iu0CmVCG9aJ3Y2H4/s200/Photo0352.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5337354061736864962" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggnZR1Ln3ZiW1rfeugDO7A815Wn3XoLtU8tawLHhRbKZGtCi4x9CPLNhTpB3LmBehPD0EEnVbfrC8asP3KaASEWKSAhVHCPCj96y8MpC_DCTfVz6vV-QJ15hVnqNUBEXrVSUDNrfLZxtxO/s1600-h/Photo0351.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggnZR1Ln3ZiW1rfeugDO7A815Wn3XoLtU8tawLHhRbKZGtCi4x9CPLNhTpB3LmBehPD0EEnVbfrC8asP3KaASEWKSAhVHCPCj96y8MpC_DCTfVz6vV-QJ15hVnqNUBEXrVSUDNrfLZxtxO/s200/Photo0351.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5337354055716500162" /></a><br />When I think about events in my past, I see them in a grayish color. Maybe this is so because they are dimming away to forgetfulness, especially if they happen to someone like me who has undergone painless pregnancies (crazy doctors, they weren’t really painless!). <br /><br />Yesterday’s happenings most of the times are forgotten and will only be recalled if they are being talked about or a similar incident happens again. I view them as black and white pictures.<br /><br />But some of these events, even if time tries to rob them from us, leave a significant mark in our lives. They teach us noteworthy lessons and mold us into the persons we are in the present. Usually these events are those that have caused us anguish, worry, fear, and sleepless and tearful nights. Some of them are the ones that question our morality, our upbringing, our principles, and our integrity.<br /><br />I have been through highs and lows and I once came up with a situation that made me want to give up my life, a few years ago. To the point that I wanted to cross a busy car-filled street and be done with it. But of course, I still have a great fear and trust in God and I calmed myself by saying, things happen for a purpose. This made me give up my plan of cutting my life short and face the responsibilities and consequences born out of the decisions I have made.<br /><br />Now, I am just happy that I picked myself up and faced the challenge of survival. So far so good. The colorful trials that made me almost quit have turned into black and white pictures. They may have dimmed but they are still beautiful because they are reminders that I made it through the trials of life.<br /><br />I remember a few lines from Christopher Cross’ song, Is There Something. It goes, “We had something that I’ll never forget, even if I wanted to; Cause part of me will always be with you.” Nice ending to this article.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com2tag:blogger.com,1999:blog-8827694816875826441.post-15886603417840349742009-05-10T21:16:00.002+08:002009-05-10T22:03:24.840+08:00From a Mother to a Mother on Mother's Day<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEin3y1r8jx0NaT-HOQZylLD9HNSsHuKA0ij9KNM01Q0nJxhTPJX2gI_cwzmX2Aw1YShYk1fJEDI-UVE2qGZCK8tXAUpxE7WA3nMz1PikoCuWoMfJZjO-ss1cFOLfAgaqjHXAlQREIGokr9P/s1600-h/05102009(016).jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEin3y1r8jx0NaT-HOQZylLD9HNSsHuKA0ij9KNM01Q0nJxhTPJX2gI_cwzmX2Aw1YShYk1fJEDI-UVE2qGZCK8tXAUpxE7WA3nMz1PikoCuWoMfJZjO-ss1cFOLfAgaqjHXAlQREIGokr9P/s200/05102009(016).jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5334195514601800898" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5-IolHm7645nfPHsyha_V4QWLCnzdywMiSsPxtfgVD0s-6WPKpBw9_jpBGhiemXjsFy2wzUYnEFeOvlE2WXgqCF2d7N3EBhLeo253onMIFwTJFv5DCPySWMe1n7mu5a6PsNocycxd1cUc/s1600-h/05102009(008).jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5-IolHm7645nfPHsyha_V4QWLCnzdywMiSsPxtfgVD0s-6WPKpBw9_jpBGhiemXjsFy2wzUYnEFeOvlE2WXgqCF2d7N3EBhLeo253onMIFwTJFv5DCPySWMe1n7mu5a6PsNocycxd1cUc/s200/05102009(008).jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5334195513526403810" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxvnQAQzWu5DcrWo68x-M81Q5-YsR_hWGwkslkrsrvoFO2HKLQMgt9NBt66Hx2cRByPgVLTP5Yj3CsCyhX9UUN_GPtW8dOVwSKH2KntAVgIJ7fCCwIos33VkpSHQGR5Rk29sx-LzVSF8cZ/s1600-h/05102009(005).jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxvnQAQzWu5DcrWo68x-M81Q5-YsR_hWGwkslkrsrvoFO2HKLQMgt9NBt66Hx2cRByPgVLTP5Yj3CsCyhX9UUN_GPtW8dOVwSKH2KntAVgIJ7fCCwIos33VkpSHQGR5Rk29sx-LzVSF8cZ/s200/05102009(005).jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5334195503327484434" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_ULhqpzshtnZb-HXQgzUEWr-uFgbstvWq99nynwMkkUXfoE_jY_BmLAMiOZpe-ETdLzaMmt4gtJXwfhanQ0oPuh6LLqXm2zcpEnSDfYkXsheSbawdOTF_lQDyNDMp75JxAWawSq3N9ySE/s1600-h/05102009(003).jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_ULhqpzshtnZb-HXQgzUEWr-uFgbstvWq99nynwMkkUXfoE_jY_BmLAMiOZpe-ETdLzaMmt4gtJXwfhanQ0oPuh6LLqXm2zcpEnSDfYkXsheSbawdOTF_lQDyNDMp75JxAWawSq3N9ySE/s200/05102009(003).jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5334195504914527474" /></a><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRvnVkdE-M0tQz-01JeeqTYb8heat6v7Rs8k5rFfR16zoSijZEXpKkxMYWO5BOs_C-1eD2h-giliMrdEx_s9Wb8Pb4A9J1qdPbkZc_uvtF6YgC3G0VhO3RtD63_qAjDmLx6Wpqdcgsfg_r/s1600-h/05102009(001).jpg"><img style="float:right; margin:0 0 10px 10px;cursor:pointer; cursor:hand;width: 200px; height: 150px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRvnVkdE-M0tQz-01JeeqTYb8heat6v7Rs8k5rFfR16zoSijZEXpKkxMYWO5BOs_C-1eD2h-giliMrdEx_s9Wb8Pb4A9J1qdPbkZc_uvtF6YgC3G0VhO3RtD63_qAjDmLx6Wpqdcgsfg_r/s200/05102009(001).jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5334195499792229954" /></a><br />The beginning of Mother’s Day 2009 was spent playing nurse to my Mom who is now recuperating at a hospital here in Makati City. I was listening to music and refused to watch TV. I was my usual moody self and when I’m in this state, I would rather sing along with my favorite songs and pretend to be both the singer and the drummer. <br /><br />At around 5:30 p.m., I suddenly decided I wanted to buy some facial creams and soaps and just feel beautiful. So, I made Lilian, my co-“bantay”, accompany me to Glorietta while my brother Timo watched over our Mom. <br /><br />At this beauty shop, I purchased some facial mositurizers and got some for Lilian as well. The store manager said we were entitled to a diamond peel facial and a regular facial. I suddenly pushed Lilian to the makeover area of the beauty shop and told the therapist to give her the regular facial. I swear, Lilian got so scared out of her wits! She never had a facial in her life! I told her to calm down and that it was going to be great.<br /><br />Once on the chair, Lilian sighed to the gentle facial massage given. I bet she was thinking, “is this heaven or what?” I was actually having a blast seeing her experience that. I kept taking pictures and the therapist was giggling like crazy. When the latter started pricking whiteheads and blackheads from all over Lilian’s face, she started complaining that it was painful. I thought to myself, was I doing her a favor or not?<br /><br />At the end of the facial, we all complimented Lilian of her glowing skin. The tiredness and dullness visibly seen on her face before and which was brought about by the hardship of raising kids on her own, was somehow lessened. It was the first time I saw a genuine and confident smile on her lips at that moment.<br /><br />This experience with Lilian made me realize one thing. When we are down in the dumps, we should not feel sorry for ourselves and let the sadness ruin our day. We should instead do a good thing for a person at that specific moment because it brings about a nice feeling inside that washes away our sorrows. I swear, I felt real good and it made me realize how blessed I truly am. <br /><br />This is the most memorable Mother’s Day for me because I believe God was trying to give me a message. He wants me to know that He hears my prayers and questions, and His answer is, this world is just temporary therefore we should not waste our time asking why we cannot have what we want but rather be content with what He gives and to just try to be a blessing to the less fortunate.<br /><br />I am no longer sad for again, I have trodden another road that has enlightened me about the secrets of a beautiful and meaningful life.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com1tag:blogger.com,1999:blog-8827694816875826441.post-24701968866000405092009-05-08T20:40:00.003+08:002009-05-08T20:48:17.787+08:00The Mother In MeI have played many roles in my life. The first role I played was that of a daughter on July 21, 1971. I also became the first granddaughter of my father’s parents who eventually took me in as their 2nd child since my father was an only offspring. <br /><br /> I was in my early teens when my real parents took me in. There in Marawi City, I became the eldest sister to my siblings. Discovering high school and college friendships, I learned how to become a loyal and true ally. Reaching the age of twenty-seven, I became a wife and a year later, a mother.<br /><br /> Of all the roles I was able to enact and am currently enacting, it is that of being a mother that is life-changing and educational. First, it educated me on the meaning of Unconditional Love… a love that is so strong and powerful that you can generously offer all of it without expecting anything in return.<br /><br /> Second, being a mother trained me on how to be patient. Patience is slowly mastered when small babies beside me are both crying out for attention after a hard day’s work. <br /><br /> Third, it taught me how to be afraid. My child’s small cry or moan would scare the wits out of me. When my sons would be hospitalized, I swear I would literally go crazy and ask God if He could transmit the pain to me instead.<br /><br /> Ironically, while being afraid, being a mother teaches you to be brave. Although the sight of needles pricking through skin can make me faint, I had to calm down my son and hold on to his hand when the nurses at the Emergency Room had to place an IV on his wrist. The cowardly mother mutates into a firm and fearless woman.<br /><br /> The experiences I have of being a mother helped break down the barrier I secretly built between my Mom and me. I did not grow up with her and so our relationship was a bit strained and just cordial. I remember the first time I was about to give birth and was experiencing true labor pains. While I was cursing my husband for putting me on that state, swearing off child-making, and screaming at the doctors to take away the pain, my mother went into the labor room and tried to calm me down. She whispered in my ear, “ Jennie, two centimeters only and it will all end. Ten centimeters and it will be over. Just two centimeters more! You can do it!”<br /><br /> I was crying with pain at the same time looking at her in awe. She bore six children and here I was, wanting to die instead at my first. It was at that moment that I saw her as my mother, a very courageous woman. Her voice calmed me down and reassured me that I can do it because she was there to give me the strength I so needed at that time.<br /><br /> In every role we engage in, we have to face them with responsibility and try to perform them with sincerity, hardship, patience, labor and love. We must always have the betterment and welfare of our relationships with the people we love in mind. We are obliged to bear this in mind as we play our roles as parents.<br /><br /> To all the mothers in this world and the fathers who double as mothers (especially My Mommy Bai and my late Daddy Cody whom I miss so much!), Happy Mother’s Day. Job well done!Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com2tag:blogger.com,1999:blog-8827694816875826441.post-11596218370267634462009-03-03T10:25:00.002+08:002009-03-03T10:29:00.341+08:00Sleeping with a FoeFirst published in ME Magazine<br /><br /> “O mankind, We have created you from a male and a female and have made you into nations and tribes for you to know one another. Truly, the noblest of you with God is the most pious. Truly, God is All-Knowing, All-Aware” (Qur’an, 49:13)<br /><br /> The above verse is taken from the Holy Qur’an, the Holy Book of Muslims like me. This verse shows that human beings are equal and God judges us based not on wealth, power, or race, but on our faith, good deeds, and piety. This shows that racism is not allowed in Islam.<br /><br /> Nowadays, however, the word “terrorism” has a second self and that is the word “Muslim.” We Muslims are regarded as destroyers of peace because of the constant horrible and alarming attacks caused by Islamic radicals and fanatics who have their own interpretation of the word of Allah the Almighty. Sad to say, these fundamentalists’ hatred for non-Muslims has created the latter’s mistrust and abhorrence towards the Islamic community as a whole.<br /><br /> So what if a Muslim marries a person not of the Islamic faith? Will their marriage be happy and peaceful? How will their union affect their families and friends? Will they raise their children as Muslims or not? <br /><br /> Come and let us take a peak into the married lives of Ahmad Aquil Tamano (a Muslim Filipino) and Maria Antonette “Toni” Ong (a Catholic Chinese), and Vernie Damolo (formerly a Roman Catholic) and Shahanee Kadon (a Muslim Filipina). <br /><br /> Toni met Aquil at the Philhealth regional office in Cagayan de Oro City where they both work since the year 2000. They were close friends and called themselves “Picasso buddies” because they frequented the nearby Picasso bar. A best friend of Aquil who was also an office mate courted Toni. However, destiny had another plan and it was for Toni and Aquil to end up with each other.<br /><br /> Because of their difference in religion, the couple tried to hide their relationship from their respective families. Their love for each other however pushed them to secretly get married. They rented a room at a four-star hotel, hired an Imam (a religious leader in Islam), got two witnesses, and there got wed under Islamic rites.<br /><br /> At first the union angered their families. “My family was upset with the marriage because I was the eldest child and I got hitched at the young age of 23,” Toni related. “Then there was the issue on religion. No offense meant but with the current situation, the image of Muslims worldwide was not good. I just explained to my family that not all Muslims are bad. When they finally got to know my husband, their biases were erased.”<br /><br /> The birth of Ahmad Rasheed paved a way to fully earn their families’ blessings. “Everything is now going on smoothly,” Toni said. “I believe our families have accepted us. Belonging to different religions does not mean that we cannot be happy.”<br /><br /> The contrast in faith sometimes brings out intelligent discussions between the two but they have never fought or argued because of this. “We made a deal that we will not force each other to convert to the other’s religion,” Toni said. “Should I embrace Islam, it should be with willingness and with an open heart and mind. But it never reached the point that we wanted to give up because of different religions. We will however inject Islam to our children.” Alhamdulillah, Toni has embraced Islam.<br /><br /> If given the chance to live her life again, would she still marry a Muslim? Toni answered, “I would marry a man who has the qualities of a good husband and a good father just like Aquil. Religion is not a question. What is important is we understand our differences and that we love each other.”<br /><br /> Shahanee on the other hand was born and will forever be a Muslim while Vernie was a Roman Catholic before. He converted to Islam two years before he and Shahanee tied the knot. The two have been friends for a very long time and so Vernie was aware that Shahanee could never marry a non-Muslim. <br /><br /> “He actually wondered what difference it makes marrying a Muslim rather than a Christian man,’” Shahanee stated. “I did not know then that he was starting to like me. He asked me how he could get to know more about my religion. I then gave him books and pamphlets on Islam for him to read. I also told him to meet the people in the mosque so he can learn more about Islam.”<br /><br /> The road to marrying Shahanee was however a very bumpy one for Vernie. “It was like the song, ‘You and me against the world’,” Shahanee said. “Most of my relatives wanted me to marry a man with the same tribe as ours (the Maguindanao tribe from Magundanao province) and a born Muslim.”<br /><br /> Vernie’s family was skeptical about his earnest desire to marry a Muslim girl. They wanted him to marry someone with the same culture and values as theirs. They were also worried about how much dowry (bridal money) would be demanded by Shahanee’s family. In Islam, dowry is the gift of the groom to the bride and is a prerequisite to marriage.<br /><br /> Because Vernie converted to Islam two years before they got married, things were easier for him and Shahanee. “Prior to our union, he was given two years to think, reflect and try to get rid of the things that Islam prohibit its believers such as drinking liquor, gambling, etc.’” Shahanee narrated.<br /><br /> The two now have a beautiful son named Zaid. Because they are Muslims, they will teach Zaid the Islamic way of life which is a life based on the Holy Qur’an and the tradition of the Prophet Muhammad (peace be upon him), the Messenger of Allah the Almighty.<br /><br /> I asked Shahanee if she was given the chance to live her life again, would she still marry a man not of the same faith as hers. She replied, “I had studied in Catholic schools from elementary until college. I realized that Christianity and Islam have lots of similarities. To love Allah above all, to be kind and dutiful to one’s parents, to respect and deal with others with justice. The line of difference between Christianity and Islam is the belief in Christ (may peace be upon him). The Christians believe that Christ is one of the three persons in one God-the trinity, while in Islam, we consider him as one of the prophets sent by God. The teachings of Christ were continued by the Prophet Muhammad (peace be upon him).” <br /><br /> When I asked these two strong-willed women what the key to a successful and happy marriage is, Toni replied, “There should be love, respect, open-mindedness, understanding, trust, support, and most importantly, friendship. Aquil and I treat each other as best friends. We share with each other our fears, plans, funny childhood memories, and even the latest gossip.”<br /><br /> Shahanee said to achieve a successful marriage requires you and your partner to have the same faith and fear in God. “For if one is conscious in his relationship with his Creator, he will be careful in his words and actions with others,” she voiced. “Very important also is that everything a man does should seek only God’s pleasure.”<br /><br /> Two loving couples. Their different family backgrounds and roots have not stopped them to keep their marriage alive. In fact, I gather that it is these differences that have molded them into better people. They have become broad-minded, accepting, deferential, considerate, and objective human beings. <br /><br /> I am a Maranao-Muslim and was wedded to a fellow Maranao-Muslim. And yet, the union lasted for only six years. So having the same faith or culture is not really a guarantee that your marriage will last. (Sigh!)<br /><br /> Despite this failure I had undergone, I constantly say marriage is still a wonderful gift from God. However, a lasting one is a miracle. I constantly wish the Aquil-Toni and Vernie-Shahanee tandems (and all the other couples) in the world the miracle they deserve. Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com5tag:blogger.com,1999:blog-8827694816875826441.post-80614959195772275772009-03-02T10:36:00.004+08:002009-03-02T10:45:08.592+08:00Promised Handswritten by Salma Jayne A. Tamano<br />first published in ME Magazine<br /><br /> Married to a stranger? This may give a woman goose bumps but in the Maranao society, marriages are usually arranged, meaning a person’s family decides whom he or she marries. They are paired off for reasons that involve politics, social status, or friendship. Sometimes, it is to bring distant relatives closer so as not to taint the family blood with a foreign one. This has been a tradition that goes years back and practiced by many families up to now. Non-Maranaos often wonder if such marriages do last.<br /><br /> I spoke to two daughters of prominent families from Lanao del Sur who married men they have not met before the matchmaking. They are Samee, a practicing social worker and daughter of former mayor Wahid Daksla, and Alexa (not her real name) whose family is also engaged in politics and is an employee of a giant cellular phone company in Metro Manila.<br /><br /> Their parents and relatives planned Samee and Amer’s marriage. A common relative first went to Amer’s family and told them that Mayor Daksla had a daughter who was single and already of the marrying age. She would be perfect for the youngest son of the late Sultan Serad Aguam. The Dakslas and the Aguams are royal families that are distantly related, therefore the match was considered perfect.<br /><br /> After the matchmaking, Amer visited Samee in her house but barely got a glimpse of her for she did not come out to entertain him. They finally got to see and talk to each other in a restaurant in Iligan City three days after the groom’s family proposed to hers. “The purpose of the meeting was for us to get acquainted,“ Samee explained. “My sister accompanied me. I didn’t like him when I saw him. He didn’t seem to like me either. He just wanted to settle down because he wasn’t getting any younger. He’s eleven years older than I am. I even suggested to him that he marry my older sister instead.”<br /><br /> Supposedly, the couple would be wed on August 7, 1997. “But then there was a conflict about the dowry,” Samee said. “An argument arose between our families that led to the canceling of the wedding. The pride or maratabat of both sides were touched. I found that weird because I thought arranged marriages always pushed through. I was happy because I had other plans for myself, career-wise. The last I heard his family was eyeing another girl for him while someone also wanted to propose to me.” (Dowries, or gifts for the bride, oftentimes compose of cash to be spent for the wedding, jewelry, parcels of land, a house complete with furniture and appliances, a car, and whatever the girl’s family will demand from the groom. <br /><br />Nowadays, the dowry can go up to one million pesos in cash, depending on the social status of the bride and groom.)<br /><br /> However, fate was persistent. One day in Iligan City, Samee and Amer saw each other in a Kodak store. “I said hi to him and asked him how he was,” she narrated. “He stared at me and couldn’t speak for a while. Then he said he wanted to marry me. I told him it would be difficult because my family’s pride was hurt. He said he would beg his family to ask my family to reconsider. He did just that and after a lot of negotiations, we’re now together.” <br /><br /> In the morning of their wedding day on January 17, 1998, Samee got cold feet. “I cried,” she said. “I felt nervous, confused, and afraid. I asked myself if I was doing the right thing. I was marrying a complete stranger whom I didn’t love. I consoled myself by accepting my fate. And I trust my parents.”<br /><br /> When I asked her how their first night together was as Mr. and Mrs. Aguam, Samee shyly admitted she felt tense. Sensing her nervousness, Amer talked to her, asking what her likes and dislikes were. “We just conversed,” she professed. Was the marriage consummated the first night? “NO!” she quickly replied. “I was scared!”<br /><br /> Their marriage is solid as a rock now. “The more I got to know him, the more I realize I made the right decision,” Samee happily relates. “He’s a nice person. Although there are a lot of adjustments, we work and pray hard to make this work.” <br /><br /> Alexa was not as fortunate. Seeing that she was old enough to get married at the age of twenty-eight, her aunt and sister arranged her marriage to Hasheem (not his real name), a lawyer, and a distant relative of theirs. When she was younger, Alexa accepted that she would not marry a man of her choice because in her family, having a boyfriend was considered taboo. But when she learned that someone was being paired to her, she feared she might not like the guy and vice versa. She first saw him at a party. That same night, she cried herself to sleep. <br /><br /> Although Hasheem was not bad looking, Alexa was not attracted to him. During their wedding day, she felt numb. She went on with the ceremony just to please her family. “In our first night together, we talked about ourselves,” she narrated. “The following morning was when it all sank in. I was forever tied to someone I had no feelings for.” <br /><br /> Their first year together was a disaster. Hasheem was based in Marawi City for he taught in a university there. Alexa had a career in Manila that she would not give up. They only saw each other during holidays, which she secretly wanted. Whenever Hasheem arrived in Manila, she became nervous and irritable. They constantly fought especially whenever Alexa denies him her womanhood. “I couldn’t bear to give myself to someone I did not love,” she said, sighing. “I never had a peace of mind. I even planned to commit suicide because I felt life was not worth living anymore.”<br /><br /> Their families tried their very best to make their marriage work. According to Alexa, Hasheem courted her but his efforts were minimal and were not enough to get through her. <br /><br /> Divorce was inevitable due to their irreconcilable differences. In their second year of marriage, Hasheem gave up hope and never went back to Manila. Alexa meanwhile prepared the divorce papers and sent it to Hasheem for his signature. <br /><br /> “I’m glad divorce is permissible in Islam,” she uttered. “I’m at peace now. I don’t want to be single forever. I want to have my own family, a husband who has something in common with me. That way we have something to talk about. The important thing is, I should like him. The problem was in the beginning, my family didn’t ask me if I liked him. They didn’t give us the chance to check each other out, if we got along well or not, before plunging into something serious. They wouldn’t listen to me when I tried to talk to them.”<br /><br /> The stories of Samee and Alexa show that marriages can either succeed or fail just like those that are not parentally set up. This will largely depend on the couple. Once they agree to enter this sacred union, it is up to them to make it a happy and a healthy one instead of the opposite. The “for better or for worse, till death do us part” thing becomes a lifetime mission. <br /><br /> We Maranaos may find it hard to forget this tradition for it is a part of our culture but lately, some parents seek their children’s approval first before they are paired off. They also make sure their sons-in-law can financially and emotionally support their daughters fully well.<br /><br /> The romantic in me prays for the day when forced unions are gone forever and people marry primarily for love. After all, Islam acknowledges that love should be one of the major reasons for settling down.<br /><br /> As I write this article, I recall my late father telling me, “For a couple to grow old together, they have to make their marriage not people-centered nor world-centered but God-centered. Without God, their union will be doomed.”<br /><br /> Oftentimes, we either complicate things or we consciously or subconsciously ignore the simple ingredients to a happy and lasting marriage, which are love, respect, trust and prayers. Equipped with these, I am pretty sure couples can easily brave whatever storm comes their way. Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-26987708386588583472009-02-23T10:53:00.001+08:002009-02-23T10:56:23.584+08:00Reproductive Health, Responsible Parenthood and Population Development BillLegislative Advocacy: <br />Reproductive Health, Responsible Parenthood & Population Development Bill<br />(taken from www.ncrfw.gov.ph)<br /><br />National Situation<br /><br />A quick glance at the national health situation of Filipino women reveals the following information:<br /><br /> * Philippine maternal mortality rate (MMR) remains high at 162 deaths for every 100,000 live births. The National Statistics Office fears that the slow decline in MMR may cause the Philippines to miss its MDG target of bringing down the MMR to 53 by the year 2015. (Family Planning Survey 2006).<br /><br /> * Maternal deaths account for 14% of deaths among women. According to the Commission on Population, ten (10) women die every 24 hours from pregnancy or childbirth-related complications (Popcorn 2000).<br /><br /> * 29 infants of every 1,000 live births die before reaching one year of age; 40 young children die before reaching five years of age. (NSO, NDHS 2003)29 infants of every 1,000 live births die before reaching one year of age; 40 young children die before reaching five years of age. (NSO, NDHS 2003)<br /><br /> * Close birth spacing and high-risk pregnancies have been shown to be closely related to childhood mortality. (NSO, NDHS 2003)<br /><br /> * The Filipino woman's desired number of children is 2.5. However, the actual fertility rate is 3.5 children or a difference of one child. This difference is due mainly to the lack of information on and access to family planning services. (NSO, NDHS 2003)<br /><br /> * Only 49.3% of women use any method of contraception, with the use of the pill as the leading contraceptive method, followed by female sterilization, and the calendar rhythm. Condoms, even though widely distributed, accounted for only 1.9% of the total usage. (NSO-FPS 2005)<br /><br /> * The unmet need for family planning averages 17.3%. Those belonging to the poorest class have the highest unmet need for family planning at 26.7%, consisting of those who want to space their pregnancies (10.9%), and those who want to limit the number of their children (15.8%). The current unmet need for contraceptives is 23.15% for poor women and 13.6% for women who are not poor. (NSO, NDHS 2003)<br /><br /> * The use of modern family planning methods increases with the increase in the level of education of women. (NSO, 2003 NDHS)<br /><br /> * 97% of all Filipinos believe it is important to have the ability to control one's fertility or to plan one's family. It is significant to note that 87% of the total respondents are Roman Catholics. (Pulse Asia Survey, Feb 2004)<br /><br />Legislative Herstory<br /><br /> * Past government administrations have attempted to address these population and reproductive health concerns. However, their approaches differed and changed, depending on the views of whoever holds the leadership.<br /><br /> * From the 9th to the 11th Congress, Population Development bills have been filed, focusing mainly on controlling population growth. It was only in the 12th Congress that the reproductive health of women figured into the discussions on population development, so that population-related bills filed in the 12th and 13th Congress already considered reproductive health issues.<br /><br /> * At the close of the 13th Congress, the substitute bill HB 3773 or the "Responsible Parenthood and Population Management" bill reached the 2nd Reading.<br /><br /> * As of this writing, four bills pertaining to reproductive health and/or population management have been filed for the 14th Congress in both houses: HB No. 17 authored by Rep. Edcel Lagman, HB No. 812 authored by Rep. Janette Garin, SB No. 40 authored by Sen. Rodolfo Biazon and SB No. 43 authored by Sen. Panfilo Lacson.<br /><br />Salient Features<br /><br />The Philippines is duty-bound to implement the provisions of the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), specifically the UN CEDAW Committee's Concluding Comments, which among others, urges the government to enhance women's access to health care, including reproductive health services, to address high maternal mortality rates, high fertility rates, and inadequate family planning services.<br /><br />The NCRFW is advocating for a national legislation that addresses the reproductive health needs of women and other population development issues which, among others;<br /><br /> * Upholds and promotes the four pillars of the present government's population policy as enunciated in President Arroyo's statement of support to the International.<br /><br />Conference on Population and Development in January 2005, namely (1) responsible parenthood, (2) informed choice, (3) birth spacing, and (4) respect for life;<br /><br /> * Recognizes that human resource is a principal asset, hence the needs for effective reproductive health care services to be given primacy and ensure the birth of healthy children and promote responsible parenting;<br /><br /> * Promotes gender equality and women's rights as essential to the fulfillment of reproductive health rights;<br /><br /> * Defines reproductive health as the state of complete physical, mental and social well-being, and not merely the absence of disease or infirmity, in all matters relating to the reproductive system and to its functions and processes;<br /><br /> * Provides the framework for implementing the ten elements of a comprehensive reproductive health program as follows: (1) maternal, infant and child health and nutrition, including the promotion of breastfeeding; (2) family planning and information services; (3) adolescent and youth health; (4) prevention of abortion and management of post-abortion complications; (5) prevention and management of reproductive tract infections, HIV/AIDS and other sexually transmittable infections; (6) elimination of violence against women; (7) education and counseling on sexuality and sexual health; (8) treatment of breast and reproductive tract cancers and other gynecological conditions; (9) male involvement and participation in reproductive health; and (10) prevention and treatment of infertility and sexual dysfunction;<br /><br /> * Leaves the number and spacing of children to the sound and informed judgment of couples based on their personal conviction and religious beliefs, while assuring that they are afforded free and full access to relevant, adequate and enlightening information on reproductive health;<br /><br /> * Provides for a mandatory reproductive health and sexuality education, that is medically correct and developmentally appropriate, to be taught by adequately trained teachers;<br /><br /> * Appropriates funds for the initial implementation of the proposed law and mandates Congress to include subsequent appropriations in the General Appropriations Act.<br /><br />Written by: Honey CastroJennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-8742259819679161902009-02-20T09:28:00.004+08:002009-02-20T09:42:12.602+08:00A Woman of SubstanceAll of us, especially during our growing up years, would always have an aunt or an uncle that we look up to. If I were to be asked who among my aunts I admired most, it would be my Tita Normallah, my mom’s first cousin, because of her beauty and the kindness she has always shown me. <br /><br />When I was about ten years old, she would ask to see the poems that I wrote. That really meant so much to me because making poems was a childhood passion and Tita Normallah really seemed interested in them. I was growing up in Saudi Arabia during those times while she was also with her parents, the late Congressman Sultan Haron al Rashid Lucman and the former Governor Princess Tarhata Alonto, and her other siblings. They moved to the said country to escape the Marcos dictatorial regime. Congressman Lucman and Governor Tarhata were good friends with the late Senator Benigno "Ninoy" Aquino, Jr.<br /><br />Although we see each other from time to time these days, I actually got to have a heart to heart talk with Tita Normallah a couple of years ago in the Centennial Terminal Two airport when we were both on our way to Cagayan de Oro City from Manila. Unknowingly to us, we were booked on the same flight. I was curious about her this time as an adult and not as a child admiring a grown-up person. I asked her about her childhood years as a politicians’ daughter, her divorce, her political career, and her being a mother to seven children whom she refers to as her “jewels”. <br /><br />Coming from two of the prominent clans of Lanao del Sur, the Lucmans and the Alontos, I asked her how her childhood years were.<br /><br />“I’d say mine was more complicated yet grand if you know what I mean,” she said. “Both of my parents were considered royalties and they were both politicians. I was betrothed at a very young age. I went through tough times in living up to the traditions. Of course, times have changed, the culture is still preserved but somehow it is beginning to relate with modernity nowadays. I instill the culture in my kids, but with regards to arranged marriages, I don’t think I will let them go through with that.”<br /><br />During her childhood years, I asked her what incident stayed in her memory. She said, “It was the time of Jabidah Massacre, I think. There was anger and hatred of the Muslims towards the Marcoses. My parents were Liberal leaders, so you can just imagine how tough these years were for me. So many events took place in our family.”<br /><br />Tita Normallah was able to attend the Philippine Women University in Manila but her marriage did not allow her to finish her studies. I asked her how a teenager’s life was during the 60s especially that of a Maranao girl like her. She said, “Well, despite the fact that my parents were politicians and were from royal families, I don’t recall having bodyguards and guns to protect us. We knew that the people wouldn’t harm us. My family has always been strict. My brothers and cousins were always around to look after me. Guys of that time couldn’t easily talk to me. Suitors would have to go to my house to court. But of course, I was known for being suplada to men. So I only entertained some of them.”<br /><br />A royal princess in the Maranao tribe can never escape being engaged to a prince of the same tribe, even if they did not know each other. She got married during her teenage years to a man she did not know at all. How was she as a wife?<br /><br />“I’d like to believe that I was a good wife. I treated my husband like a king. I was loyal, honest, obedient and sincere to him.”<br /><br />As the years passed by, fate ended their marriage recently. However, she does believe that there can be successful marital unions if there is true love, compromise, trust and putting GOD at the center of the relationship. But of course, she believes there is no such thing as a perfect marriage.<br /><br />As a mother, her kids say she has always been a loving one. She tries to be as close to them as she can and attends to their needs. They share secrets with her and she in return gives advices. She confesses she is strict but not hard on them. “My love for my jewels continuously grows and molds me to being a better mother to them,” she said. I asked her if she would be the one to choose her children’s lifetime partners and she replied, “I want them to marry for love. Their spouses should be their choice, but upon my approval. Of course, I want them to marry a Muslim.” <br /><br />As of the moment, Tita Normallah is a businesswoman, owning a plantation in Lanao del Sur. She became a Provincial Vice Governor of the said province and then a Regional Secretary of the Department of Tourism in the Autonomous Region for Muslim Mindanao.<br /><br />When did her political career start? “When I was a child,” she narrated, “I promised myself that I would never be a politician like my parents. I felt that they gave more time to other people than to us. But my outlook on politics changed after my dying father asked me to continue the struggle. His death was the birth of my political career. I realized that there was fulfillment in helping and serving our people. I was happy doing exactly what my parents did in the past. Except that this time, my children were still my priority. Being a mother is still my most loved career.”<br /><br />As a Provincial Vice Governor, Peace and Order was her forte. She was able to settle numerous conflicts within families. Her most unforgettable was when she tried to stop a “rido” (feud/clash) at her father’s hometown, Bayang. There were tanks around and many tried to stop the conflict but she was the one who was able to ask for ceasefire. She had to spend her first New Year away from her kids. <br /><br />Another achievement she has made was when she succeeded in inviting Dr. Magee of Operation Smile for a medical mission in Lanao del Sur. It was a great success for a lot of children with harelip were operated on.<br /><br />With everything that she has experienced, from being born to a political family, to having an arranged marriage, to escaping to another country from the Marcos dictatorship, to being a mother, to being a politician and a government official herself, to a businesswoman, she believes that her children’s success would be her greatest achievement in life. “If you are a success in everything except for your children, everything else is meaningless,” she said.<br /><br />She is a devout Muslim and believes she has attained a close connection with the Supreme Being. She narrates, “He has given me so much but the most precious gift He gave is life. Therefore life should be lived meaningfully and deeply valued because if you truly do, life would indeed be great.”<br /><br />As I said before, I admired Tita Normallah for her elegant beauty and her genuine concern for people. But now, it is not only for those things that I look up to her. It is her strength, her courage, her resolve, and especially her being a good mother. <br /><br />A lot of people nowadays are too smitten about worldly and material things such as money, cars, big houses, jewelry, plastic surgery, liposuction, etc. But for Tita Normallah, though she has the family background, the connections, the brains, the looks and the wealth to live a worldly life, she chooses to be a real and a simple person. She is a helpful relative, an obedient daughter, a supportive wife, an excellent mother, and a truly amazing and genuine person. <br /><br />For me she would always be this special aunt of mine who is an outstanding example of a woman of substance.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-27372369739749583732009-02-17T10:09:00.004+08:002009-02-17T10:17:33.043+08:00Magna Carta of Women BillLegislative Advocacy of the National Commission on the Role of Filipino Women:<br />(taken from www.ncrfw.gov.ph)<br /><br />National Situation<br /><br /> * The Magna Carta of Women aims to respond to the situation and needs of half of the Philippine population. A quick glance at the situation of Filipino women reveals the following information:<br /><br /> * Population Size. There were 76.5 million Filipinos in May 2000, and estimated to reach 88 million in 2007. 37.9 million or 49.6% of the 2000 total population are females, with 21.6 million women (57% of total females) in their productive and child-bearing age. (NSO 2007)<br /><br /> * Health and Nutrition. The 2003 NDHS revealed that there has only been a 2% increase in the number of women who sought prenatal care from doctors/nurses/midwives, from 85.7% in 1998 to 87.6% in 2003, resulting in high number of at-risk pregnancies and births. Thus, maternal mortality rate remains high at 162 maternal deaths for every 100,000 live births. (DOH 2005) The National Statistics Office revealed in March 2007 that unless health program implementers redouble their efforts, the MDG target of reducing maternal rate to only 53 deaths per 100,000 live births (or a 75% decrease) by 2015 cannot be achieved.<br /><br /> *Infant mortality or the number of infants who die before reaching the age of one registered at 24 per 1,000 live births in 2006, while the number of young children who die before reaching the age of 5 registered at 32 per 1,000 live births, still at a considerable distance from the Millenium Development Goal of 21 deaths per 1,000 live births. (NSO 2006)<br /><br /> * The Filipino woman's desired number of children is 2.5. However, the actual fertility rate is 3.5 children or a difference of one child. This difference is due mainly to the lack of information on and access to family planning services. (NSO, NDHS 2003)<br /><br /> * Only 49.3% of women use any method of contraception, with the use of the pill as the leading contraceptive method, followed by female sterilization, and the calendar rhythm. Condoms, even though widely distributed, accounted for only 1.9% of the total usage. (NSO-FPS 2005)<br /><br /> * The current unmet need for contraceptives is 23.15% for poor women and 13.6% for women who are not poor. The use of modern family planning methods increases with the increase in the level of education of women. (NDHS 2003)<br /><br /> * Education and Training. 55% of the total enrollees 2003-2004 were females. (DepEd,2004)<br /><br /> * The literacy rate of females 10 years old and older is 86.3% compared to 81.9% for males in the same age. (Functional Literacy, Education and Mass Media Survey, 2003)<br /><br /> * More women have been able to finish elementary and secondary schooling in accordance with the required number of years for each level. The elementary completion rate of females was 66.9% while the comparative figure for males was only 57.8%. The secondary education completion rate of females was 63.7% compared to 48.8% for males. (FLEMMS 2003)<br /><br /> * There are considerably more women licensed professionals. From 2000-2003, women accounted for 65% of the total passers in professional board examinations.<br /><br /> * Labor and Employment. Despite women's higher educational attainment, their labor force participation rate is low at 48.8% compared to 79,.1% of males. (NSO 2007)<br /><br /> * Gender tracking in employment continues; women still dominate occupation groups that may be considered as extension of their reproductive roles in the home such as home management and professional services, while men are still largely located in mechanized and heavy industries.<br /> <br /> * In October 2004, men account for 60.9% of the officials in government, corporate executives, managers, and managing proprietors and supervisors, compared to 39.1 % for females in the same occupation group. Meanwhile, females dominate the clerks occupation group with 63.1% compared to 36.9% for males. (NSO 2006)<br /><br /> * 56% unpaid family worker are women, while 64% of wage and salary workers and 67% of own account workers are men.<br /><br /> * Overseas Employment. The number of overseas Filipino workers is generally increasing for both sexes.<br /><br /> * There is almost an equal level of participation between women and men. But the context of their participation is very much different. In 2004, women accounted for 51% of the total number of Overseas Filipino Workers (OFW) yet their average monthly cash remittance represents only 57% of the Php 74,267 million average cash remittance of Filipino men. This is because Filipino women are likely to end up in jobs that are low-paying and often unprotected.<br /><br /> * Politics and Governance. Women make up the majority of the government bureaucracy, accounting for 57.6%, but they are mostly in the technical or second level positions and seem unable to break through the glass ceiling. Meanwhile, men are likely to be clerks or managers/executives. Only about 30% of those in third level positions are women. (CSC 2004)<br /><br /> * In 2004, the average proportion of women in key elected posts was no more than 17%.<br /><br /> * There is still a need to broaden the base of women's participation in local governance and political decision-making. Specifically at the sanggunians, women comprise only 15% of councilors compared to men who comprise 85%. (COMELEC: 1992-2001)<br /><br /> * Violence Against Women (VAW). Reported cases to the police increased six-fold, 1,100 in 1996 to 6, 505 in 2005. The highest recorded number of cases peaked in 2001 at 10,345. Atotal of 5,758 VAW cases have been reported to the police in 2006. (PNP 2006)<br /><br /> * The police report shows that physical injury is the most common type of reported VAW case, accounting for 38.86% of the cases, while cases of violence against women in domestic and intimate relationships rank second, accounting for 26.07% of VAW cases. Rape accounts for 16.65% of VAW cases.<br /><br />Legislative "Herstory"<br /><br /> * The first version of the Magna Carta of Women was filed during the 13th Congress, principally by Rep. Josefina Joson and initially titled 'Magna Carta for Women'. A TWG composed of a number of government agencies and NGOs was formed to enhance the bill.<br /><br /> * In a bid to make the Magna Carta of Women a priority bill of the administration, the NCRFW consulted with Fr. Romeo Intengan regarding the acceptability of the provisions relating to women's health. Revisions were made according to the suggestions of Fr. Intengan which were incorporated in the revisions introduced by the House Committee on Women.<br /><br /> * The substitute bill, HB 5285 reached 2'6 Reading in the House of Representatives, pending debate or interpellation.<br /><br /> * The Study and Action Core Group (SACG) composed of PILIPINA as convenor and other women's NGOs and POs, NCRFW and a number of government representatives from the NCRFW, the Supreme Court, and staffs of legislators, were established initially to study how the CEDAW can be translated into a national legislation. It was on the first meeting of the SACG that the decision to incorporate in the Magna Carta of Women the essential provisions of CEDAW that eliminate discrimination against women and promote women's rights.<br /><br /> * Senator Jamby Madrigal, chair of the Committee on Women called a TWG meeting in the last months of the 13th Congress to discuss the Magna Carta.<br /><br /> * Senator Sergio Osmena filed the Magna Carta for Women Bill near the close of the 13th Congress.<br /><br /> * As of this writing, two Magna Carta of Women bills have been filed in the House of Representatives for the 14th Congress, namely HB 164 authored by Reps. Juan Edgardo Angara and Mary Ann Susano, and HB 797 authored by Rep. Ma. Isabelle Climaco.<br /><br />Salient Features<br /><br />The Philippines is duty-bound to implement the provisions of the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), specifically the UN CEDAW Committee's Concluding Comments, which among others, urges the government to (1) enact a comprehensive legal framework for the promotion of gender equality and women's empowerment, specifically to ensure the Convention's applicability and/or translation into the national legal system, and (2) strengthen the national machinery for the advancement of women and provide it with the authority, decision-making power and human and financial resources necessary to work effectively to promote gender equality. To holistically and effectively address the concerns of women, the NCRFW advocates for a Magna Carta of Women that has the following essential features:<br /><br /> * It recognizes the role of women in nation building and ensures the substantive equality of women and men. It condemns discrimination against women in all its forms and pursues all appropriate means to eliminate discrimination against women, in accordance with the provisions of CEDAW.<br /><br /> * It ensures the fulfillment of the human rights of women provided for in other international treaties and national laws such as (a) protection from violence, (b) participation and representation in all spheres of society, especially policy- and decision-making in private and government entities, (c) equal treatment before the law, (d) equal access to and elimination of discrimination in education, scholarships and training, (e) access to information and services related to women's health, and (f) equal rights in all matters relating to marriage and family relations.<br /><br /> * It recognizes that women from the following groups are marginalized and therefore entitled to special measures to guarantee their social and cultural well�being and accelerate the efforts to attain gender equality: (a) small farmers and rural workers; (b) fishers; (c) urban poor; (d) workers in the formal economy; (e) workers in the informal economy; (f) migrant workers; (g) indigenous peoples; (h) Moro; (i) girl-children; (j) senior citizens; (k) persons with disabilities; (l) lesbians, bisexuals and transgenders; and (m) solo parents.<br /><br /> * It recognizes women's, especially marginalized women's rights to (a) food and resources to food production, (b) housing, (c) livelihood, credit, capital and technology, (d) education and training, (e) participation and representation, (f) information, (g) social protection, (h) recognition and preservation of cultural identity/integrity, (i) peace and development, (j) protection of girl-children, and (k) protection of senior citizens.<br /><br /> * It mandates agencies and other relevant institutions and organizations to adopt gender and development mainstreaming as a strategy to eliminate discrimination in their structures,' systems, policies, programs, processes and procedures and to ensure the effective implementation of this Act.<br /><br /> * It provides for the creation of a gender and development otiibud, which shall among others, investigate or hear administrative complaints involving the possible violations of this proposed Act.<br /><br /> * It provides incentives and awards to deserving entities which exemplify outstanding performance in promoting, fulfilling and upholding the rights of women.<br /><br />Written by: Grace BernabeJennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-84541977485359948262009-02-16T11:28:00.002+08:002009-02-16T11:30:01.894+08:00Phlippine Laws that Affect WomenTaken from www.ncrfw.gov.ph, the website of the National Commission on the Role of the Filipino Women<br /><br />EMPLOYMENT/ECONOMIC<br /><br />Commonwealth Act No. 647<br /><br />"AN ACT TO GRANT MATERNITY LEAVE TO MARRIED WOMEN WHO ARE IN THE SERVICE OF THE GOVERNMENT OR OF ANY OF ITS INSTRUMENTALITIES"<br />Signed: June 14, 1941<br /><br />Labor Code of the Philippines - 1997 ed.<br />(Selected Articles)<br /><br />Presidential Decree No. 148<br /><br />"AMENDING FURTHER CERTAIN SECTIONS OF REPUBLIC ACT NUMBERED SIX HUNDRED SEVENTY-NINE AS AMENDED, COMMONLY KNOWN AS THE WOMAN AND CHILD LABOR LAW"<br />Signed: March 13, 1973<br /><br /><br />"AN ACT GRANTING MATERNITY LEAVE TO WOMEN IN GOVERNMENT SERVICE UNDER TEMPORARY APPOINTMENTS WHO HAVE RENDERED LESS THAN TWO YEARS OF SERVICE, BY AMENDING COMMONWEALTH ACT NUMBERED SIX HUNDRED AND FORTY-SEVEN AS AMENDED<br />Signed: June 16, 1956<br /><br />Republic Act No. 2714<br /><br />"AN ACT TO ESTABLISH IN THE DEPARTMENT OF LABOR A BUREAU TO BE KNOWN AS WOMEN AND MINORS BUREAU<br />Signed: June 18, 1960<br /><br />Republic Act No. 6237<br /><br />"AN ACT FURTHER AMENDING REPUBLIC ACT NUMBERED SIX HUNDRED SEVENTY-NINE, AS AMENDED BY REPUBLIC ACT NUMBERED ELEVEN HUNDRED THIRTY-ONE (re Woman and Child Labor Law)<br />Signed: June 19, 1971<br /><br />Republic Act No. 6657<br /><br />"AN ACT INSTITUTING A COMPREHENSIVE AGRARIAN REFORM PROGRAM TO PROMOTE SOCIAL JUSTICE AND INDUSTRIALIZATION PROVIDING THE MECHANISM FOR ITS IMPLEMENTATION AND FOR OTHER PURPOSES"<br />Signed: June 10, 1988<br /><br />It guarantees and assures equal rights to land ownership, equal share on farm produce and representation in advisory or appropriate decision-making bodies to qualified women.<br /><br />Republic Act No. 6725<br /><br />"AN ACT STRENGTHENING THE PROHIBITION ON DISCRIMINATION AGAINST WOMEN WITH RESPECT TO TERMS AND CONDITIONS OF EMPLOYMENT, AMENDING FOR THE PURPOSE ARTICLE ONE HUNDRED THIRTY-FIVE OF THE LABOR CODE, AS AMENDED"<br />Signed: May 12, 1989<br /><br />It strengthens the prohibition of discrimination against women in employment, promotion and training opportunities<br /><br /><br />Republic Act No. 7322<br /><br />"AN ACT INCREASING MATERNITY BENEFITS IN FAVOR OF WOMEN WORKERS IN THE PRIVATE SECTOR, AMENDING FOR THE PURPOSE SECTION 14-A OF REPUBLIC ACT NO. 1161, AS AMENDED, AND FOR OTHER PURPOSES"<br />Signed: March 30, 1992<br /><br />This Act increased maternity benefits of women workers in the private sector from the 45-day to 60-day benefit equivalent.<br /><br />Guidelines: Social Security System Circular No. 15-V<br /><br /><br />Republic Act No. 7655<br /><br />"AN ACT INCREASING THE MINIMUM WAGE OF HOUSEHELPERS, AMENDING FOR THE PURPOSE ARTICLE 143 OF PRESIDENTIAL DECREE NO. 442, AS AMENDED"<br />Signed: August 19, 1993<br /><br />It increases the minimum wage of domestic house helpers to P800 and makes social security available to them.<br /><br />Republic Act No. 7882<br /><br />"AN ACT PROVIDING ASSISTANCE TO WOMEN ENGAGING IN MICRO AND COTTAGE BUSINESS ENTERPRISES AND FOR OTHER PURPOSES" Signed: February 20, 1995<br /><br />This provides assistance to women, particularly those who own small businesses and those who have proven themselves to have good track records in their respective businesses in order to fully harness the talents and skills of our female labor force.<br /><br />Republic Act No. 8042<br /><br />"AN ACT TO INSTITUTE THE POLICIES OF OVERSEAS EMPLOYMENT AND ESTABLISH A HIGHER STANDARD OF PROTECTION AND PROMOTION OF THE WELFARE OF MIGRANT WORKERS, THEIR FAMILIES AND OVERSEAS FILIPINOS IN DISTRESS, AND FOR OTHER PURPOSES"<br /><br />Also known as: Migrant Workers and Overseas Filipinos Act of 1995<br />Signed: June 7, 1995<br /><br />This Act authorizes the granting of small loans to women for the purchase of necessary tools or equipment for the businesses of their choice and provides free technical training under the National Manpower and Youth Council (NMYC), now TESDA.<br /><br />Republic Act No. 8187<br /><br />"AN ACT GRANTING PATERNITY LEAVE OF SEVEN (7) DAYS WITH FULLPAY TO ALL MARRIED EMPLOYEES IN THE PRIVATE AND PUBLIC SECTORS FOR THE FIRST FOUR (4) DELIVERIES OF THE LEGITIMATE SPOUSE WITH WHOM HE IS COHABITING AND FOR OTHER PURPOSES"<br /><br />Also known as: Paternity Leave Act of 1996<br />Signed: June 11, 1996<br /><br />This Act allows every married male employee in the private and public sectors not to work for seven days but continues to earn his compensation on the condition that his legitimate spouse has delivered a child or suffered a miscarriage for purposes of enabling him to effectively lend support to his wife in her period of recovery and/or in the nursing of the newly-born child.<br /><br />Republic Act No. 8289<br /><br />"AN ACT TO STRENGTHEN THE PROMOTION AND DEVELOPMENT OF, AND ASSISTANCE TO SMALL AND MEDIUM SCALE ENTERPRISES, AMENDING FOR THAT PURPOSE REPUBLIC ACT NO. 6977, OTHERWISE KNOWN AS THE "MAGNA CARTA FOR SMALL ENTERPRISES" AND FOR OTHER PURPOSES"<br />Signed: May 6, 1997<br /><br /><br />Republic Act No. 8425<br /><br />"AN ACT INSTITUTIONALIZING THE SOCIAL REFORM AND POVERTY ALLEVIATION PROGRAM, CREATING FOR THE PURPOSE THE NATIONAL ANTI-POVERTY COMMISSION, DEFINING ITS POWERS AND FUNCTIONS, AND FOR OTHER PURPOSES"<br />Also known as: Social Reform and Poverty Alleviation Act<br />Signed: December 11, 1997<br /><br />MARRIAGE/FAMILY<br /><br />Act No. 3753<br /><br />"LAW ON REGISTRY OF CIVIL STATUS"<br />Signed: June 22, 1963<br /><br />Commonwealth Act No. 473<br /><br />"AN ACT TO PROVIDE FOR THE ACQUISITION OF PHILIPPINE CITIZENSHIP BY NATURALIZATION, AND TO REPEAL ACTS NUMBERED TWENTY-NINE HUNDRED AND TWENTY-SEVEN AND THIRTY-FOUR HUNDRED AND FORTY-EIGHT<br /><br />Executive Order No. 209<br /><br />"THE FAMILY CODE OF THE PHILIPPINES"<br />Signed: July 6, 1987<br /><br />Presidential Decree No. 1083<br /><br />A DECREE TO ORDAIN AND PROMULGATE A CODE RECOGNIZING THE SYSTEM OF FILIPINO MUSLIM LAWS, CODIFYING MUSLIM PERSONAL LAWS, AND PROVIDING FOR ITS ADMINISTRATION AND FOR OTHER PURPOSES<br />Signed: February 4, 1977<br /><br />Republic Act No. 6809<br /><br />"AN ACT LOWERING THE AGE OF MAJORITY FROM TWENTY-ONE TO EIGHTEEN YEARS, AMENDING FOR THE PURPOSE EXECUTIVE ORDER NUMBERED TWO HUNDRED NINE, AND FOR OTHER PURPOSES"<br />Signed: December 13, 1989<br /><br />This act provides that emancipation shall take place at the age of 18; emancipation shall terminate parental authority over the person and property of the child who shall then be qualified and responsible for all acts of civil life.<br /><br />Republic Act No. 8171<br /><br />"AN ACT PROVIDING FOR THE REPATRIATION OF FILIPINO WOMEN WHO HAVE LOST THEIR PHILIPPINE CITIZENSHIP BY MARRIAGE TO ALIENS AND OF NATURAL-BORN FILIPINOS"<br />Signed: October 23, 1995<br /><br />POLITICAL<br /><br />Act No. 4112<br /><br />"AN ACT TO AMEND SECTION FOUR HUNDRED AND THIRTY-ONE OF THE ADMINISTRATIVE CODE, AS AMENDED, BY GRANTING THE RIGHT OF SUFFRAGE TO THE WOMEN AND MAKING THEM ELIGIBLE TO ALL PUBLIC OFFICES, AND FOR OTHER PURPOSES"<br />Signed: December 7, 1933<br /><br />Commonwealth Act No. 625<br /><br />"AN ACT PROVIDING THE MANNER IN WHICH THE OPTION TO ELECT PHILIPPINE CITIZENSHIP SHALL BE DECLARED BY A PERSON WHOSE MOTHER IS A FILIPINO CITIZEN"<br />Signed: June 7, 1941<br /><br />Republic Act No. 180<br /><br />"THE REVISED ELECTION CODE"<br />Signed: June 21, 1947<br /><br />Republic Act No. 7160<br /><br />"AN ACT PROVIDING FOR A LOCAL GOVERNMENT CODE OF 1991"<br />Also known as: Local Government Code (LGC)<br />Amended: 1991<br /><br />The Local Government Code has been amended to provide seats for women in all of the 1,600 local legislative assemblies nationwide.<br /><br />Republic Act No. 7941<br /><br />"AN ACT PROVIDING FOR THE ELECTION OF PARTY-LIST REPRESENTATIVES THROUGH THE PARTY-LIST SYSTEM, AND APPROPRIATING FUNDS THEREFOR"<br /><br />Also known as: "Party-List System Act"<br />Signed: March 3, 1995<br /><br />Provides for the election of party-list representatives through the party-list system and the inclusion of women in the sectoral party list.<br /><br />HEALTH AND SOCIAL WELFARE<br /><br />Republic Act No. 6972<br /><br />"AN ACT ESTABLISHING A DAY CARE CENTER IN EVERY BARANGAY, INSTITUTING THEREIN A TOTAL DEVELOPMENT AND PROTECTION OF CHILDREN PROGRAM, APPROPRIATING FUNDS THEREFOR, AND FOR OTHER PURPOSES"<br /><br />Also known as: Barangay-Level Total Development and Protection of Children Act<br />Signed: November 23, 1990<br /><br />R.A. 6972 establishes day care centers in every barangay to free women for other activities such as taking a job or going back to school.<br /><br />Guidelines:<br /><br /> *<br /><br /> Department Circular No. 06, Series of 1991<br /> "Implementing Guidelines for Republic Act 6972"<br /> *<br /><br /> Administrative Order No. 241, Series of 1993<br /> "Guidelines in the Establishment Day Care Centers in Government and Private/Industrial Offices"<br /><br />Republic Act No. 7305<br /><br />"THE MAGNA CARTA OF PUBLIC HEALTH WORKERS"<br />Signed: March 26, 1992<br /><br />Grants additional benefits to public health workers, majority of who are women. It also allows public health worker couples to be employed or assigned in the same municipality, thereby ensuring that married female public health workers would not have to choose between family and career.<br /><br />Republic Act No. 7600<br /><br />"AN ACT PROVIDING INCENTIVES TO ALL GOVERNMENT AND PRIVATE HEALTH INSTITUTIONS WITH ROOMING-IN AND BREASTFEEDING PRACTICES AND FOR OTHER PURPOSES"<br /><br />Also known as: The Rooming-in and Breastfeeding Act of 1992 Signed: 1992<br /><br />This provides an environment where basic physical, emotional, and psychological needs of mothers and infants immediately after birth are fulfilled through the practice of rooming-in and breastfeeding.<br /><br />Republic Act No. 7688<br /><br />"AN ACT GIVING REPRESENTATION TO WOMEN IN THE SOCIAL SECURITY COMMISSION, AMENDING FOR THE PURPOSE SECTION 3(A) OF REPUBLIC ACT NO. 1161, AS AMENDED"<br />Signed: March 03, 1994<br /><br />This gives representation to women in the Social Security Commission.<br /><br />Republic Act No. 7875<br /><br />"AN ACT INSTITUTING A NATIONAL HEALTH INSURANCE PROGRAM FOR ALL FILIPINOS AND ESTABLISHING THE PHILIPPINE HEALTH INSURANCE CORPORATION FOR THE PURPOSE"<br />Signed: February 14, 1995<br /><br />The NHI Law establishes the Philippine Health Insurance Corporation (PhilHealth) and also aims to improve the implementation and coverage of the old Medicare program by including the self-employed and the poor who cannot otherwise avail of health insurance. This law sets priority for the needs of the underprivileged, sick, elderly, disabled, women, and children.<br /><br />Republic Act No. 7883<br /><br />"AN ACT GRANTING BENEFITS AND INCENTIVES TO ACCREDITED BARANGAY HEALTH WORKERS AND FOR OTHER PURPOSES"<br /><br />Also known as: "Barangay Health Workers’ Benefits and Incentives Act of 1995"<br />Signed: February 20, 1995<br /><br />Republic Act No. 7884<br /><br />"AN ACT CREATING THE NATIONAL DAIRY AUTHORITY TO ACCELERATE THE DEVELOPMENT OF THE DAIRY INDUSTRY IN THE PHILIPPINES, PROVIDING FOR A DAIRY DEVELOPMENT FUND, AND FOR OTHER PURPOSES"<br /><br />Also known as: "National Dairy Development Act of 1995"<br />Signed: February 20, 1995<br /><br />Encourages the participation of women’s groups in dairy and dairy-related projects including dairy animal health care, village nutrition schemes, community-based processing and marketing of milk and dairy products.<br /><br />Republic Act No. 8044<br /><br />"AN ACT CREATING THE NATIONAL YOUTH COMMISSION, ESTABLISHING A NATIONAL COMPREHENSIVE AND COORDINATED PROGRAM ON YOUTH DEVELOPMENT, APPROPRIATING FUNDS THEREFOR, AND FOR OTHER PURPOSES"<br /><br />Also known as: Youth in Nation-Building Act"<br />Signed: June 07, 1995<br /><br />An Act creating the National Youth Commission, a body tasked to plan, oversee and implement a national integrated youth plan, a component of which is the development of the Medium-Term Philippine Youth Development Plan, a companion to the national development plan.<br /><br />Republic Act No. 8505<br /><br />"AN ACT PROVIDING ASSISTANCE AND PROTECTION FOR RAPE VICTIMS, ESTABLISHING FOR THE PURPOSE A RAPE CRISIS CENTER IN EVERY PROVINCE AND CITY, AUTHORIZING THE APPROPRIATION OF FUNDS THEREFOR, AND FOR OTHER PURPOSES"<br />Also known as: Rape Victim Assistance and Protection Act of 1998-03-24<br />Signed: February 13, 1998<br /><br />EDUCATION<br /><br />Republic Act No. 6655<br /><br />"AN ACT ESTABLISHING AND PROVIDING FOR A FREE PUBLIC SECONDARY EDUCATION"<br />Also known as: Free Public Secondary Education Act of 1988<br />Signed: May 26, 1988<br /><br />Republic Act No. 7077<br /><br />"AN ACT PROVIDING FOR THE DEVELOPMENT, ADMINISTRATION, ORGANIZATION, TRAINING, MAINTENANCE AND UTILIZATION OF THE CITIZEN ARMED FORCE OF THE ARMED FORCES OF THE PHILIPPINES AND FOR OTHER PURPOSES"<br /><br />Also known as: "Citizen Armed Force or Armed Forces of the Philippines Reservist Act"<br />Signed: June 27, 1991<br /><br />Republic Act No. 7323<br /><br />"AN ACT TO HELP POOR BUT DESERVING STUDENTS PURSUE THEIR EDUCATION BY ENCOURAGING THEIR EMPLOYMENT DURING SUMMER AND/OR CHRISTMAS VACATIONS, THROUGH INCENTIVES GRANTED TO EMPLOYEES, ALLOWING THEM TO PAY ONLY SIXTY PER CENTUM OF THEIR SALARIES OR WAGES AND THE FORTY PER CENTUM THROUGH EDUCATION VOUCHERS TO BE PAID BY THE GOVERNMENT, PROHIBITING AND PENALIZING THE FILING OF FRAUDULENT OR FICTITIOUS CLAIMS, AND FOR OTHER PURPOSES"<br />Signed: March 30, 1992<br /><br />Republic Act No. 7796<br /><br />"AN ACT CREATING THE TECHNICAL EDUCATION AND SKILLS DEVELOPMENT AUTHORITY, PROVIDING FOR ITS POWERS, STRUCTURE AND FOR OTHER PURPOSES"<br /><br />Also known as: Technical Education and Skills Development Act of 1994 or the "TESDA Act of 1994"<br />Signed: August 23, 1994<br /><br />This Act provides technical education and skills development opportunities to the development of high-quality Filipino middle-level manpower with the active participation of the private enterprises (e.g. those in the production, manufacturing, processing, repacking or assembly of goods).<br /><br />Guidelines:<br /><br /> *<br /><br /> Rules and Regulations Implementing the TESDA Act of 1994<br /><br />Republic Act No. 7836<br /><br />"AN ACT TO STRENGTHEN THE REGULATION AND SUPERVISION OF THE PRACTICE OF TEACHING IN THE PHILIPPINES AND PRESCRIBING A LICENSURE EXAMINATION FOR TEACHERS AND FOR OTHER PURPOSES"<br /><br />Also known as: Philippine Teachers Professionalization Act of 1994<br />Signed: December 16, 1994<br /><br />CRIMINAL<br /><br />Republic Act No. 1224<br /><br />"AN ACT AMENDING SECTION ONE OF REPUBLIC ACT NUMBERED NINE HUNDRED THIRTY-EIGHT, AS AMENDED"<br /><br />Republic Act No. 6955<br /><br />"AN ACT TO DECLARE UNLAWFUL THE PRACTICE OF MATCHING FILIPINO WOMEN FOR MARRIAGE TO FOREIGN NATIONALS ON A MAIL-ORDER BASIS AND OTHER SIMILAR PRACTICES, INCLUDING THE ADVERTISEMENT, PUBLICATION, PRINTING OR DISTRIBUTION OF BROCHURES, FLIERS AND OTHER PROPAGANDA MATERIALS IN FURTHERANCE THEREOF AND PROVIDING PENALTY THEREFOR"<br />Signed: June 13, 1990<br /><br />Bans marriage matching for a fee as well as exportation of domestic workers to certain countries which cannot ensure the protection of their rights. Fiances of foreign nationals are required to attend guidance and counseling sessions through a Department of Foreign Affairs order so as to minimize inter-racial marital problems.<br /><br />Republic Act No. 7309<br /><br />"AN ACT CREATING A BOARD OF CLAIMS UNDER THE DEPARTMENT OF JUSTICE FOR VICTIMS OF UNJUST IMPRISONMENT OR DETENTION AND VICTIMS OF VIOLENT CRIMES, AND FOR OTHER PURPOSES"<br />Signed: March 30, 1992<br /><br />Guidelines:<br /><br /> *<br /><br /> Implementing Rules and Regulations<br /><br />Republic Act No. 7659<br /><br />"AN ACT TO IMPOSE THE DEATH PENALTY ON CERTAIN HEINOUS CRIMES, AMENDING FOR THE PURPOSE THE REVISED PENAL CODE, AS AMENDED, OTHER SPECIAL LAWS, AND FOR OTHER PURPOSES"<br />Signed: December 13, 1993.<br /><br />Republic Act No. 7877<br /><br />"AN ACT DECLARING SEXUAL HARASSMENT UNLAWFUL IN THE EMPLOYMENT, EDUCATION OR TRAINING ENVIRONMENT, AND FOR OTHER PURPOSES"<br /><br />Also known as: Anti-Sexual Harassment Act of 1995<br />Signed: February 14, 1995<br /><br />The "Anti-Sexual Harassment Act" upholds the State policy to value the dignity of every human individual, to guarantee full respect for human rights and to uphold the dignity of workers, employees and those seeking employment. It declares that all forms of work-related sexual harassment in the employment environment are unlawful.<br /><br />Guidelines:<br /><br /> *<br /><br /> Civil Service Commission MC No. 19, S. of 1994<br /> "POLICY ON SEXUAL HARASSMENT IN THE WORKPLACE"<br /> *<br /><br /> Civil Service Commission Resolution No. 956161<br /> "RULES AND REGULATIONS PRESCRIBING PROCEDURES FOR THE RESOLUTION, SETTLEMENT OR PROSECUTION AND ADJUDICATION OF SEXUAL HARASSMENT CASES"<br /> *<br /><br /> Department of Labor and Employment Administrative Order No. 68<br /> "AMENDING ADMINISTRATIVE ORDER NO. 80 "POLICY AGAINST SEXUAL HARASSMENT"<br /><br />Republic Act No. 8353<br /><br />"AN ACT EXPANDING THE DEFINITION OF THE CRIME OF RAPE, RECLASSIFYING THE SAME AS A CRIME AGAINST PERSONS, AMENDING FOR THE PURPOSE ACT NO. 3815, AS AMENDED, OTHERWISE KNOWN AS THE REVISED PENAL CODE, AND FOR OTHER PURPOSES"<br /><br />Also known as: The Anti-Rape Law of 1997<br />Signed: September 30, 1997<br /><br />Republic Act No. 8369<br /><br />"AN ACT ESTABLISHING FAMILY COURTS, GRANTING THEM EXCLUSIVE ORIGINAL JURISDICTION OVER CHILD AND FAMILY CASES, AMENDING BATAS PAMBANSA BILANG 129, AS AMENDED, OTHERWISE KNOWN AS THE JUDICIARY REORGANIZATION ACT OF 1980, APPROPRIATING FUNDS THEREFOR AND FOR OTHER PURPOSES"<br /><br />Also known as: Family Courts Act of 1997<br />Signed: October 28, 1997<br /><br />GIRL CHILD<br /><br />Presidential Decree No. 603<br /><br />"THE CHILD AND YOUTH WELFARE CODE"<br />Signed: August 15, 1977<br /><br />Republic Act No. 7610<br /><br />"AN ACT PROVIDING FOR STRONGER DETERRENCE AND SPECIAL PROTECTION AGAINST CHILD ABUSE, EXPLOITATION AND DISCRIMINATION, PROVIDING PENALTIES FOR ITS VIOLATION, AND FOR OTHER PURPOSES"<br /><br />Also known as: Special Protection of Children Against Child Abuse, Exploitation and Discrimination Act<br />Signed: June 17, 1992<br /><br />It declares to be the policy of the State to provide special protection to children from all forms of abuse, neglect, cruelty, exploitation and discrimination, and other conditions prejudicial to their development; provide sanctions for their commission and carry out a program for prevention and deterrence of and crisis intervention in situations of child abuse, exploitation and discrimination<br /><br />Republic Act No. 7658<br /><br />"AN ACT PROHIBITING THE EMPLOYMENT OF CHILDREN BELOW 15 YEARS OF AGE IN PUBLIC AND PRIVATE UNDERTAKINGS, AMENDING FOR ITS PURPOSE SECTION 12, ARTICLE VIII OF R.A. 7610"<br />Signed: November 9, 1993<br /><br />Guideline:<br /><br /> *<br /><br /> Department of Labor and Employment Department Order No. 18<br /> "Rules and Regulations Implementing RA 7658"<br /><br />Republic Act No. 8296<br /><br />"AN ACT DECLARING EVERY SECOND SUNDAY OF DECEMBER AS THE NATIONAL CHILDREN’S BROADCASTING DAY"<br />Signed: June 6, 1997<br /><br />Republic Act No. 8370<br /><br />"CHILDREN’S TELEVISION ACT OF 1997"<br /><br />Also known as: Children’s Television Act of 1997<br />Signed: October 28, 1997<br /><br />GENERAL PURPOSES<br /><br />THE CIVIL CODE OF THE PHILIPPINES (1996 Rev. Ed.)<br /><br />1987 CONSTITUTION<br /><br />Presidential Decree No. 633<br /><br />"CREATING A NATIONAL COMMISSION ON THE ROLE OF FILIPINO WOMEN"<br /><br />Republic Act No. 6949<br /><br />"AN ACT TO DECLARE MARCH EIGHT OF EVERY YEAR AS A WORKING SPECIAL HOLIDAY TO BE KNOWN AS NATIONAL WOMEN’S DAY"<br />Signed: April 10, 1990<br /><br />It directs all heads of government agencies and employers in the private sector to encourage and afford sufficient time and opportunities for their employees to engage and participate in any activity to celebrate National Women’s Day.<br /><br />Republic Act No. 7192<br /><br />"AN ACT PROMOTING THE INTEGRATION OF WOMEN AS FULL AND EQUAL PARTNERS OF MEN IN DEVELOPMENT AND NATION BUILDING AND FOR OTHER PURPOSES"<br /><br />Also known also: Women in Development and Nation Building Act<br />Signed: December 11, 1991<br /><br />This provides equal opportunities for women in all military schools of the Armed Forces and the Philippine National Police. It also provides equal rights in entering into contracts and loan agreements and in joining social and cultural clubs. Household managers can avail of social security services through their working spouses. Moreover, it ensures that a substantial portion of foreign assistance funds be allocated to support programs for women.<br /><br />Guideline:<br /><br /> *<br /><br /> "Implementing Rules and Regulations (IRR) for Sections 2, 3, and 4 of RA 7192<br /><br />Republic Act No. 7277<br /><br />"AN ACT PROVIDING FOR THE REHABILITATION, SELF-DEVELOPMENT AND SELF-RELIANCE OF DISABLED PERSONS AND THEIR INTEGRATION INTO THE MAINSTREAM OF SOCIETY AND FOR OTHER PURPOSES"<br /><br />Republic Act No. 7432<br /><br />"AN ACT TO MAXIMIZE THE CONTRIBUTION OF SENIOR CITIZENS TO NATION BUILDING, GRANT BENEFITS AND SPECIAL PRIVILEGES AND FOR OTHER PURPOSES"<br />Signed: April 23, 1992<br /><br />Republic Act No. 8250<br /><br />"AN ACT APPROPRIATING FUNDS FOR THE OPERATION OF THE GOVERNMENT OF THE REPUBLIC OF THE PHILIPPINES FROM JANUARY ONE TO DECEMBER THIRTY ONE, NINETEEN HUNDRED NINETY SEVEN, AND FOR OTHER PURPOSES"<br /><br />Also known as: "General Appropriations Act of 1997"<br />Signed: February 12, 1997<br /><br />Republic Act No. 8371<br /><br />"AN ACT TO RECOGNIZE, PROTECT AND PROMOTE THE RIGHTS OF INDIGENOUS CULTURAL COMMUNITIES/ INDIGENOUS PEOPLES, CREATING A NATIONAL COMMISSION ON INDIGENOUS PEOPLES, ESTABLISHING IMPLEMENTING MECHANISMS, APPROPRIATING FUNDS THEREFOR, AND FOR OTHER PURPOSES"<br /><br />Also known as: The Indigenous Peoples Rights Act of 1997<br />Signed: October 29, 1997<br /><br />Republic Act No. 8522<br /><br />"AN ACT APPROPRIATING FUNDS FOR THE OPERATION OF THE GOVERNMENT OF THE REPUBLIC OF THE PHILIPPINES FROM JANUARY ONE TO DECEMBER THIRTY ONE, NINETEEN HUNDRED NINETY EIGHT, AND FOR OTHER PURPOSES"<br /><br />Also known as: "General Appropriations Act of 1998"<br />Signed: February 14, 1998<br /><br />Guideline:<br /><br /> *<br /><br /> Department of Budget and Management, National Economic and Development Authority, National Commission on the Role of Filipino Women - Joint Circular No. 01-98 (6 March 1998) - "Guidelines to Implement Policies on Budgeting for Gender and Development (GAD)"<br /><br />EXECUTIVE ORDERS<br /><br />GENERAL<br /><br />Executive Order No. 51<br /><br />"ADOPTING A NATIONAL CODE OF MARKETING OF BREASTMILK SUBSTITUTES, BREASTMILK SUPPLEMENTS AND RELATED PRODUCTS, PENALIZING VIOLATIONS THEREOF, AND FOR OTHER PURPOSES"<br /><br />Executive Order No. 231<br /><br />"CREATING THE PRESIDENTIAL FACT-FINDING AND POLICY ADVISORY COMMISSION ON THE PROTECTION OF OVERSEAS FILIPINOS"<br />Signed: March 20, 1995<br /><br />Executive Order No. 329<br /><br />"DESIGNATING THE NATIONAL COUNCIL OF WOMEN OF THE PHILIPPINES (NCWP) AS ONE OF THE LEAD MONITORING ARM OF NON-GOVERNMENTAL ORGANIZATIONS (NGOS) FOR THE EFFECTIVE IMPLEMENTATION OF THE GLOBAL PLATFORM FOR ACTION AND THE PHILIPPINE PLAN FOR GENDER-RESPONSIVE DEVELOPMENT IN THE NGO AND PRIVATE SECTOR"<br />Signed: May 7, 1996<br /><br />Executive Order No. 368<br /><br />"AMENDING EXECUTIVE ORDER 356 DATED 12 AUGUST 1996 WHICH PROVIDES FOR THE IMPLEMENTING GUIDELINES ON THE INSTITUTIONAL ARRANGEMENTS TO FAST-TRACK SRA LOCALIZATION, TO INCLUDE THE NATIONAL COUNCIL ON THE ROLE OF FILIPINO WOMEN IN THE MEMBERSHIP OF THE SOCIAL REFORM COUNCIL"<br />Signed: September 5, 1996<br /><br />Executive Order No. 443<br /><br />"PROVIDING FOR THE ADOPTION OF THE COMPREHENSIVE AND INTEGRATED DELIVERY OF SOCIAL SERVICES AS THE NATIONAL DELIVERY MECHANISM FOR THE MINIMUM BASIC NEEDS (MBN)<br />Signed: September 24, 1997<br /><br />NCRFW<br /><br />Executive Order No. 208<br /><br />"FURTHER DEFINING THE COMPOSITION, POWERS AND FUNCTIONS OF THE NATIONAL COMMISSION ON THE ROLE OF FILIPINO WOMEN"<br />Signed: October 10, 1994<br /><br />Executive Order No. 268<br /><br />"AMENDING EXECUTIVE ORDER NO. 208 (S. 1995) ENTITLED "FURTHER DEFINING THE COMPOSITION, POWERS AND FUNCTIONS OF THE NATIONAL COMMISSION ON THE ROLE OF FILIPINO WOMEN"<br />Signed: August 4, 1995<br /><br />PDPW/PPGD<br /><br />Executive Order No. 273<br /><br />"APPROVING AND ADOPTING THE PHILIPPINE PLAN FOR GENDER-RESPONSIVE DEVELOPMENT, 1995 TO 2025"<br />Signed: September 8, 1995<br /><br />Executive Order No. 348<br /><br />"APPROVING AND ADOPTING THE PHILIPPINE DEVELOPMENT PLAN FOR WOMEN FOR 1992"<br />Signed: February 17, 1989<br /><br />Guideline:<br /><br /> *<br /><br /> NCRFW Memorandum Order No. 89-1<br /> "Implementing Guidelines for the Philippine Development Plan for Women (PDPW)"<br /><br />PROCLAMATIONS<br /><br />Proclamation No. 731<br /><br />"DECLARING THE SECOND WEEK OF FEBRUARY OF EVERY YEAR AS "NATIONAL AWARENESS WEEK FOR THE PREVENTION OF CHILD SEXUAL ABUSE AND EXPLOITATION"<br />Signed: February 5, 1996<br /><br />Proclamation No. 759<br /><br />"DECLARING THE FOURTH WEEK OF MARCH 1996 AS "PROTECTION AND GENDER-FAIR TREATMENT OF THE GIRL CHILD WEEK"<br />Signed: March 6, 1996<br /><br />Proclamation No. 847<br /><br />"DECLARING EVERY 4TH SUNDAY OF SEPTEMBER AS FAMILY THANKSGIVING DAY"<br />Signed: August 12, 1996<br /><br />Proclamation No. 976<br /><br />"DECLARING THE PERIOD JANUARY TO DECEMBER 1997 AS THE ANTI-MIGRANT TRAFFICKING YEAR"<br />Signed: February 25, 1997<br /><br />Proclamation No. 1105<br /><br />"DECLARING OCTOBER 15, 1997, AND OF EVERY YEAR THEREAFTER, AS "NATIONAL RURAL WOMEN’S DAY"<br />Signed: October 10, 1997Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com1tag:blogger.com,1999:blog-8827694816875826441.post-77359218456910232962009-02-13T09:07:00.006+08:002009-02-13T10:05:25.178+08:00Islam on Reproductive HealthWhen I learned that I was pregnant with my 2nd baby, Hussein, my 1st son, CJ, was at that time only nine months old. I was actually worried about plenty of things such as a baby who still needed all the attention I could give, morning sickness, pregnancy cramps, labor pains ( this really makes you want to literally kill the doctors and nurses who are having a typically normal conversation while they are watching over you in the delivery room), and the expenses another kid would bring at these financially difficult times. The thought of abortion somehow crept into my mind but knowing infanticide is an unforgivable grave sin in Islam and in other religions, that it would torture a woman in this life and in the next, and is completely against the laws of the country, I erased the thought completely. I knew also that the Holy Qur’an states Allah the Almighty has already provided for a baby the minute he or she is conceived. We just have to have faith in Him. <br /><br /> When the baby was born into the world, I was so glad that I did put my trust in God. Hussein turned out to be such a blessing to our family. And we did not have that much difficulty in raising the two kids. Somehow, we were able to provide the best to the both of them.<br /><br /> One of our countless projects of our office, the National Youth Commission, in partnership with the United Nations Population Fund (UNFPA) and the Commission on Population, is on Adolescent Reproductive Health (ARH). Although I’ve attended a few Reproductive Health (RH) seminars, it was only through this new project of our office that I understood RH in its truest sense. I was sent to a Trainers’ Training along with selected office mates of mine and our job was to go to identified municipalities nationwide and give information on ARH to youth leaders and Sangunniang Kabataan (SK) officers and members of those areas.<br /><br /> Because I was from Lanao del Sur, I was targeted to team-lead the training leg for the said province which made me worriedly exclaim, “Uh oh!” Knowing that RH was such a controversial topic and scorned by conservative religions, I did not know how I would explain this to my fellow Muslims, especially those who were so religious. If the Catholic Church was so much against RH, how much more the Muslims? <br /><br />I voiced my fears to my office mate, Eddie Cuaresma, and he advised me to first know the sentiments of Muslim leaders and medical practitioners about RH before I tread on unsure territory. So, I prepared myself to interview key personnel who would help me with my dilemma.<br /><br /> I asked first employees from the Commission on Population how they inform Muslims about Family Planning. Ate Odette, a Christian from the PopCom central office said, “The Muslims approve of Reproductive Health. Actually, they came out with the Fatwah.” “The fat whom?” I asked, terribly ignorant of the Arabic word, Fatwah. “Fatwah means Official Ruling,” she said. “Muslims already have an official ruling on Reproductive Health.” (Imagine how red my face became, beet-red actually, after being informed by a Christian of an Arabic word!) Wanting to make sure if what Ate Odette said were true,I decided to scout and ask Muslims this time. <br /><br /> One day, at the SM City Shopping Mall in Cagayan de Oro, I saw my uncle, Councilor Abdani Alonto and his colleague, Councilor Railani Raki-in, having a cup of coffee. I intruded on their conversation and told them of my problem, that I was to discuss with some Muslim youth of Lanao del Sur about RH and yet, I am not at all sure if RH was Islamic or not. I envisioned with fear the participants either throwing tomatoes at me or walking out from the seminar room if they ask me to provide verses from the Qur’an about the acceptance of RH in Islam and I would have none to quote. Councilor Raki-in said his wife, Dr. Pinky Raki-in, is an employee of the Department of Health and was involved in such projects before. “Well, at least another Muslim was supporting the idea,” I thought to myself. Luckily, Dr. Raki-in arrived and told me that there is already the Fatwah. “There goes that word again,” I thought. My mission was then clear to me: I had to get hold of this Fatwah. Unfortunately, Dr. Raki—in did not bring with her a copy since she went to SM for other reasons and obviously, Reproductive Health was NOT one of them.<br /><br /> Arthur Ramas, a youth volunteer of our office, and formerly the National Youth Representative of the Family Planning of the Philippines (FPOP), heard of my problem. “I have a copy of the Fatwah, would you need it?” he asked. I was astonished because another non-Muslim knew about Fatwah and even had a copy of it! This is getting more embarrassing by the minute, I thought. The following day, he gave me a thin pamphlet entitled, Fatwah (Official Ruling) on Reproductive Health <br />and Family Planning by the Assembly of Darul-Iftah. <br /><br /> Reading the pamphlet, I found out that the Assembly of Darul-Iftah was a group of known Muslim leaders and scholars in the Philippines who made a series of dialogues regarding reproductive health. They were very much worried because according to statistics, in the Philippines, “ten women die everyday from cases related to pregnancy and childbirth.” According to the 1998 National Demographic and Health Survey, “maternal mortality ratio (MMR) is found highest in the Autonomous Region of Muslim Mindanao (ARMM) and Northern Mindanao at 200-300 maternal deaths per 100,000 live births. Infant mortality rate in ARMM is also very high at 55 deaths per 1,000 live births compared to the national rate of 35 deaths per 1,000 live births.” <br /><br /> Based on these findings, the Assembly agreed they had to help solve this problem affecting Muslim women and one way of doing this is to study the definition of Reproductive Health and then make a stand. They found out that RH recognizes that people have the capability to reproduce, the right to decide fully and responsibly the number and spacing of their children, the right to understand and enjoy their own sexuality within the legal frame of marriage, are entitled to have a satisfying and safe sex life (with the legitimate spouse surely!), and have the right to remain free of disease or death associated with their sexuality and reproduction. In this definition, they did not find anything objectionable and that nothing about this was un-Islamic. In fact, during the time of the Messenger of Allah, Prophet Muhammad (peace be upon him), Azl ( withdrawal or coitus interruptus) was practiced by his followers and when news of this reached him, he did not forbid them and encouraged them to continue doing this if they still do not want to have babies. He even advised lactating mothers to breastfeed their babies for two years since this is good for the baby and according to him was an effective natural family planning method. Prophet Muhammad started the "Breastfeeding is still best for babies up to two years" campaign,and definitely not the infant formula makers.<br /><br /> I also learned that the Fatwah does not define Family Planning as abortion or birth control but it actually refers to birth or child spacing and that it should be a couple’s decision. According to the assembly, all methods of contraception are allowed as long as they are safe, legal, in accordance with the Shariah (Islamic law), and approved by a credible physician preferably a Muslim for the benefit of both the mother and the child. “The permissibility of family planning is for the welfare of the mother and the child and for the couple to raise saleh (goodly) children who are pious, healthy, educated, useful and well-behaved citizens,” they stated. <br /><br /> Abortion, is a big NO as in other religions. The Qur’an sates: And kill not your children for fear of want, We provide sustenance for them and for you, the killing of them is a great sin. (17:31)<br /><br /> The Assembly upholds Islam as a religion of <span style="font-weight:bold;">quality</span> and has encouraged its people to increase and populate the earth with the provision that their quality should not be compromised as implied by the Qur’an. Islam is a religion of ease as declared by the Almighty Allah when He said, “And He has not laid upon you in religion any hardship.” (22:78). Equipped with this verse, on the 22nd of November 2003 at Davao City, the Assembly then ruled unanimously “that reproductive health and family planning, as practiced under valid reasons and recognized necessities, are in accordance with the teachings of Islam.”<br /><br /> So RH can be practiced by Muslims but are all of them aware of this and do they practice family planning? Well, not all of them are knowledgeable of the Fatwah on RH but there are those who plan the number of children they have based on practicality brought about by the financial crisis we are currently facing.<br /><br />Rosslaini Sinarimbo and Sandee Balindong are both working Muslim mothers. Ross works with the Department of Trade and Industry ARMM region in Cotabato City and Sandee at the Commission on Audit for Region 10 in Cagayan de Oro City. Both are practicing family planning methods. Ross has been using the injectable type for a year now while Sandee has been taking pills since 1998.<br /><br /> I asked them both why is it necessary to family plan these days. Ross said, “I would like to break the culture of dependency that exists in our society. For a poor country like ours, to have an average household member of six, you cannot imagine how they make both ends meet. But of course, some basic needs are sacrificed or at least, the quality. It is also very common that the responsibility of the parents in providing for the family is extended usually to the eldest child. In many cases that responsibility is also coupled with taking care and providing for the needs of the parents when they get old. So the eldest child is caught between his responsibility to his parents and siblings, and to his own wife and children. The cycle of dependency continues. In Islam, it is the responsibility of the parents to provide for their children and not the other way around. That is why we need to plan our family and also plan for our retirement age.”<br /><br /> Sandee said, “I take the pill primarily for health reasons. My three pregnancies have been performed through caesarian section therefore it is necessary to practice child spacing. Life is also very financially constraining these days. We have to plan for our kids’ future also. It is so difficult having babies yearly.”<br /><br /> As for me, yes, I do believe we need to have birth spacing for three purposes. First for practicality especially in this time of world economic crisis. <br /><br />Second, for health reasons. Science says it would take two to three years for a woman’s reproductive organs to completely heal after a pregnancy. And for the women who give birth every year, I am not saying what you are doing is a mistake. In fact, I salute you for it is physically and mentally draining conceiving and raising kids and yet, you are able to do so. (Well, our children do have this power to erase all our worries and tiredness at the end of a long and difficult day.) It is actually a choice for one to plan the number of children but what is important is that we are informed of its consequences. <br /><br />The third reason is, the lesser number of children, we have, the more we would be able to give them the good quality of life they deserve.<br /><br />It is still up to a couple to plan the number of kids they would like to have. The important thing is in the end,they are contented with their decisions and these decisions would able to produce happy, healthy and harmonious children.<br /><br />This piece is for the most beautiful creatures ever created, to the children of the world, especially my beautiful sons. With God as my witness, you occupy my mind every minute of the day and you guys will forever have my unconditional love and care.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com2tag:blogger.com,1999:blog-8827694816875826441.post-27812998327193482692009-02-12T09:11:00.003+08:002009-02-12T16:23:54.318+08:00The Beauty Behind the VeilBy Salma Jayne A. Tamano<br /><br />I consider myself more of a spiritual Muslim rather than a religious one. This is because I believe I have attained a connection with God, through the five daily prayers prescribed by Islam, and especially through the little conversations I have with Him throughout the day. I tell Him of my problems, my dreams, my thoughts. These conversations brought me much closer to Him and I believe I have gained a personal relationship with him. <br /><br /> When I speak of spirituality to a fellow Muslim, he/she would sarcastically point out to me, “If you’re so connected with Allah, why are you not even wearing the Hijab (veil/scarf)?” To this, I absolutely clam up because I feel I do not owe anyone an explanation. It’s only God I should be answerable to. <br /><br /> I used to wear the veil when I lived in Saudi Arabia and Marawi City. But I stopped wearing the Hijab when I moved to Cagayan de Oro City about seven years ago. My reasons were the following: 1) It is so hot in Cagayan de Oro and wearing the veil makes me feel itchy (the most stupid reason I ever came up with), and 2) Many people of the non-Islamic faith would give me the stares when I cover my head, making me so uncomfortable, as if I were an alien of some sort. Guess how Muslims like me felt when Erap Estrada declared an all-out war against the Muslim rebels and then 9/11 happened after that? There was a silent hatred against us and many already came to the conclusion that most of us are terrorists and war freaks. So anyway, those were my reasons. Very petty, I know, but in time, I would wear the Hijab again, when my heart and mind are both willing to do so.<br /><br /> Friends would ask me, why do we Muslim women wear a veil? Being curious and sometimes hungry for information, I went to the internet and started my research. And then did I suddenly realize the reason behind the veil…<br /><br /> The Hijab does not only refer to the veil but the entire dress code of a Muslim woman. We are instructed to wear loose clothes that cover the whole of our bodies with the exception of our faces and hands. Prophet Muhammad (peace be upon him), the Messenger of Allah, was quoted as saying, “If the woman reaches the age of puberty, no part of her body should be seen but this.” And he pointed to his face and hands.<br /><br /> There are, however, Arab women in Saudi Arabia who cover even their faces and when I asked a classmate of mine why she does that, she answered, “There’s too much sand storm here in Riyadh. It’s actually protection from that. It hurts to get sand in your eyes, nose and mouth.” How right you are, sweetheart. It happened to me once and I tell you, I got scared of sand storms after that.<br />In wearing the Hijab, it should also be accompanied with a certain attitude. The Muslim woman should conduct herself with dignity and good morals. The cover makes her constantly aware of her behavior. If a covered woman however is flirting with men, she is considered by God as naked. Actually, a woman not wearing the Hijab but has self-respect and modesty in her character and attitude is more beautiful in His sight. <br /><br /> Muslim women should bear in mind that the reason for wearing a veil and loose clothes is to please only God and not to please other people. I know a lot of Muslim women who wear the Hijab so as to gain the respect and approval of the society. It is not really in their hearts to cover themselves. I say this because when they are in a Christian place, their clothing is replaced by tight jeans and short-sleeved shirts, their hair exposed for everybody to see. <br />My research also led me to something very interesting. Jewish and Christian women are also instructed to cover their heads. Ancient Rabbis said, “It is not like the daughters of Israel to walk but with heads uncovered. Cursed be the man who lets the hair of his wife be seen…a woman who exposes her hair for self-adornment brings poverty!”<br /> <br /> In the New Testament, I Corinthians 11:9 state: <br /> I praise you for remembering me in everything and for holding to the teachings, just as I passed them on to you. Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. <br /><br /> The Holy Qur’an states in Chapter 24, verses 30-31:<br /> "Say to the believing men that they should lower their gaze and guard their modesty...And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and adornments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers…”<br /> <br /> And in Chapter 33, verse 59: <br /> "O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons...that they should be known and not molested.”<br /><br /> In these holy sayings, it can be determined that the Jewish women are ordered to wear the veil because it symbolizes luxury and nobility. For them, wearing the veil is a sign of dignity and aristocracy. As for the Christian women, they are to wear the veil as a sign of man’s authority over women. It is a sign of men’s dominance over them. As for Muslim women, Allah the Almighty ordered them to be covered simply for purposes of modesty so that they would be protected from molestation. Allah the Almighty is just so concerned with protecting the bodies and reputation of women that He even stated in the Holy Qur’an that those males who falsely charge a woman of unchastity will harshly pay for their accusations.<br />Women do need protection these days. Statistics state that in America, a woman is raped every two minutes. In South Africa, a woman is raped every twenty seconds. In India, a woman is raped every thirty-four minutes and molested every twenty-six minutes. The Council of Europe states that nine out of ten rapes go unreported. <br />Another good thing about wearing the Hijab is for scientific reasons. The big hole in the ozone layer can cause skin cancer. According to www.70south.com:<br />The ozone layer protects humans and animals from the harmful UV-B rays of the sun. When this protective layer is reduced, it has dramatic consequences on life. The metabolism of plants is affected, which means a slower photosynthesis. The ultraviolet radiation destroys micro-organisms, which play an important role in the food chain. E.g. When the amount of phytoplankton decreases in the Antarctic ocean, it has also dramatic consequences for mammals such as whales and seals as well as penguins higher up the food chain. Humans are affected most directly by increased chances of skin cancer.<br /><br /> Through the Hijab, we can actually decrease our chances of acquiring skin cancer. According to www.themodernreligion.com, an advice currently being given by the United States Department of Health And Human Services (HHS) and the Centers for Disease Control and Prevention is to wear covering, so as not to be exposed to skin cancer. The said web site declares, <br /><br /> “These centers have sponsored a campaign called ‘Choose Your Cover’, encouraging people to protect themselves from skin cancer. One of the recommended methods is wearing clothing that covers skin and protects against the sun's UV rays. The campaign’s section on clothing notes that ‘a long-sleeved shirt and long pants with a thick weave provide the best protection.’” <br />The Hijab therefore is actually protection from physical harm caused by man in the form of rape and/or molestation, and by nature in the form of sand storms and skin cancer. The Hijab is also a statement by a woman as if she is saying, I am to be respected. A friend of mine named Naira Moner always wears the Hijab. She said one of her reasons is that it covers her true beauty from spectators. She believes her true beauty should only be seen by her future husband in the comfort of their bedroom. <br /><br /> As ordered by God, it is only a woman’s husband who has the right to see her uncovered. “Wouldn’t your first night together as husband and wife be pretty exciting for the both of you when you stand up in front of him and he can see the real you for the first time?” Naira said. “If he loved you all covered up before he married you, how much more when he sees you with no barriers at all. And he will respect you even more because it is only him who saw you unclothed”<br /><br /> So that is where my research led me. Yes, it would be pretty exciting and mind-blowing for husbands to see the beauty behind the veil.Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com9tag:blogger.com,1999:blog-8827694816875826441.post-78228628884756049502009-02-11T09:15:00.003+08:002009-02-11T09:23:14.714+08:00TOO MANY WIVES SPOILED THE BROTH<meta equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CNYC%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="country-region"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceName"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PlaceType"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="City"></o:smarttagtype><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> </w:Compatibility> <w:browserlevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:latentstyles deflockedstate="false" latentstylecount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id="ieooui"></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Font Definitions */ @font-face {font-family:Wingdings; panose-1:5 0 0 0 0 0 0 0 0 0; mso-font-charset:2; mso-generic-font-family:auto; mso-font-pitch:variable; mso-font-signature:0 268435456 0 0 -2147483648 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} p.MsoBodyText, li.MsoBodyText, div.MsoBodyText {margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; mso-bidi-font-size:10.0pt; font-family:Arial; mso-fareast-font-family:"Times New Roman"; mso-bidi-font-family:"Times New Roman";} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} /* List Definitions */ @list l0 {mso-list-id:1814715526; mso-list-type:simple; mso-list-template-ids:-106416422;} @list l0:level1 {mso-level-tab-stop:.75in; mso-level-number-position:left; margin-left:.75in; text-indent:-.25in;} ol {margin-bottom:0in;} ul {margin-bottom:0in;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"> One of my greatest fears when I was still married was what if my then husband decided one day to marry another woman since in Islam, it is permissible to have more than one wife. To somehow lessen my fears, I told him that should he take more than one spouse, it would be better if he would divorce me first because I could not bear sharing my husband with another woman. It gives me the creeps thinking that whatever he does to me he would do to another woman the following day. And this he does <i style="">with my knowledge</i> and it is something I could not even <i style="">complain</i> about. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>I would find myself asking religious people about the concept of polygamy or the concept of having more than one wife. Even though I am no longer married and have divorced not due to polygamy but for other reasons, I still want to know the rule of having more than one wife just for the sake of knowledge. I know there must be a catch somewhere about marrying more than one. I mean, men cannot have their cake and eat it too. Islam, I know, is a religion of equality , and allowing husbands to marry more than one can be a form of emotional abuse in the part of the wives. I knew that somehow men with greedy intentions who entered polygamy could abuse the word of God should they want to.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>Lo and behold, I was right after all. God’s wisdom is truly great and incomparable. My research led me to Qur’anic verses that I find do <b style="">NOT </b>promote polygamy. So you Muslim men reading this, I hope you find these verses taken from the Holy Qur’an informative and enlightening:</span></p><p class="MsoNormal" style="text-align: justify; line-height: 200%;">
<br /><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><!--[if !supportLists]--><i style=""><span style="font-size: 12pt; font-family: Arial;"><span style="">1.<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span></i><!--[endif]--><i style=""><span style="font-size: 12pt; font-family: Arial;">If you fear that ye shall not be able to deal justly with the orphans marry women of your choice, two, or three, or four; but if ye fear that ye may not be perfectly equitable in treating more than one wife, then you shall be content with one (4:3).<o:p></o:p></span></i></p> <p class="MsoNormal" style="text-align: justify;"><i style=""><span style="font-size: 12pt; font-family: Arial;"><o:p> </o:p></span></i></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>In Islam, it is legal to have four wives on the condition that men can be fair and just to all. When one says fair and just, this means the husband should be able to give all his wives <b style=""><i style="">equal time, equal love, and equal wealth</i></b>. He must make sure that everything is equal, not one of his wife must receive a second or a cent more than the other. Is this possible then? Maybe Superman can do it but definitely not a mere human being. One psychologist I spoke to says it is impossible to love two people equally. Therefore, it is better to marry just one if you cannot deal with your wives evenly as advised by the Holy Qur’an.<span style="">
<br /></span></span></p><p class="MsoNormal" style="text-align: justify; line-height: 200%;">
<br /><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""></span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in;"><!--[if !supportLists]--><i style=""><span style="font-size: 12pt; font-family: Arial;"><span style="">2.<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span></i><!--[endif]--><i style=""><span style="font-size: 12pt; font-family: Arial;">You cannot be equitable in a polygamous relationship, no matter how hard you try. (4:129)<o:p></o:p></span></i></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 12pt; font-family: Arial;"><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>This verse confirms what the psychologist I spoke to said. It is impossible to really commit your love, time, and wealth to more than one person. Just imagine if both wives get pregnant at the same time and both are expected to deliver in the exact time. Whom will the husband go to? Naturally, the question of which woman he loves more will guide him as to whom he should prioritize.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>My grandfather, the late Senator Ahmad Domocao Alonto, who is considered a top Muslim leader in the <st1:country-region st="on"><st1:place st="on">Philippines</st1:place></st1:country-region>, had more than one wife. I remember he once told us, if men want to experience hell in this world, they should marry more than one. In terms of finances, I really would not know who between my late grandmother or the second wife got more money from him but the way I saw it, as he grew old, I think he found it difficult and exhausting to travel from <st1:placename st="on">Marawi</st1:placename> <st1:placetype st="on">City</st1:placetype> to <st1:place st="on"><st1:city st="on">Manila</st1:city></st1:place> and then back again to spend equal time with his two wives. The psychological and emotional turmoil this set-up brought was hard to bear not only for him but also for his wives. Yes, sometimes, I would hear my grandmother complain to him. But then as best as Papa Domie could, he tried to make most of his situation. And yet, he still managed to say, and I repeat, “if men want to experience hell in this world, they should marry more than one.”<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-align: justify; text-indent: -0.25in; line-height: 200%;"><!--[if !supportLists]--><i style=""><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style="">3.<span style="font-family: "Times New Roman"; font-style: normal; font-variant: normal; font-weight: normal; font-size: 7pt; line-height: normal; font-size-adjust: none; font-stretch: normal;"> </span></span></span></i><!--[endif]--><i style=""><span style="font-size: 12pt; line-height: 200%; font-family: Arial;">Polygamy to substitute a younger wife is an abuse of God’s law (4:19).<o:p></o:p></span></i></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>Muslim men sometimes do abuse the rule on polygamy. They just marry up to four wives for reasons of lust, infatuation, masculinity, and pride. The above verse implies that it is abuse of God’s law when a man marries more than one for the reasons that I have just stated. The Prophet Muhammad (peace be upon him), the Messenger of God, enjoyed a monogamous marriage with Khadjia, his first wife, for twenty-five years. For the remaining years of his life, he married the widow of his friends who had children and could not provide for themselves. He married them for purposes of survival and not lust. Therefore, in Islam, a man should follow this example. God will even bless him if his intentions are this pure and beneficial to the women like the widows. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span><a href="http://www.subission.org/"><span style="font-size: 10pt; line-height: 200%; font-family: "Times New Roman";">www.subission.org</span></a>, a source material on Islam, in the internet states that:<o:p></o:p></span></p> <p class="MsoBodyText" style="text-align: justify;"><span style=""> </span><i style="">One of the basic criteria that must be observed in contemplating Islam is <span style=""> </span>that it must alleviate pain and suffering and not cause any pain and <span style=""> </span>suffering. The Quranic limitations against polygamy point out the <span style=""> </span>possibility of abusing God’s law. Therefore, unless we are absolutely sure <span style=""> </span>that God’s law will not be abused, we had better resist our lust and stay <span style=""> </span>away from polygamy. If the circumstances do not dictate polygamy, we <span style=""> </span>had better give our full attention to one wife and one set of children. The <span style=""> </span>children’s psychological and social well being, especially in countries <span style=""> </span>where polygamy is prohibited, almost invariably dictate monogamy.<o:p></o:p></i></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 12pt; font-family: Arial;"><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>My girl cousin, Naima, is married to a man with a first wife. Almost two decades ago, she divorced her husband when she found out that he has not separated at all from the first wife. When their son reached his pre-teen years, he got sick for almost a month and was confined in the hospital. It was found out that the child was somehow suffering from depression due to the divorce. He then asked his parents to get back together and after more than ten years, his parents finally decided to reconcile. Now, Naima is content with the presence of the first wife in her husband’s life.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>“Being happy or lonely in a relationship is just a state of mind,” Naima narrates. “If you accept that anything in life is given by God to you, and that God’s answer to our prayers are far wiser, than we do not have a problem. What is important is I have accepted that his other family is a part of him. As long as he does not neglect us, then this set-up is all right with me. The only disadvantage is that sometimes he is not there for me when I need him because it is his time for his other family. But so far it is okay to have a ‘co-wife’.”<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>My friend, Andie Arobinto, has twenty-six other siblings. His late father had three wives. Andie’s mother was the second wife. His mother divorced his father after bearing three children with him. When I asked Andie what he thought were the reasons why suddenly his mother gave up, he said, “She wanted to have a job so as to earn for her children’s future. She feared that with twenty-seven children, my father would not be able to really meet all of our needs. Aside from that, my father was not able to handle later on the time management he was supposed to give his wives.”<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>I asked Andie how he felt being in such a situation, with two stepmothers and plenty of siblings. “It’s fun. My brothers and sisters help one another. I don’t think there ever was a time my mother and the other wives fought. My mother is a lawyer and she just really wanted to pursue her career for our future.”<span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>Well, the way I see it, Islam allowed polygamy for two reasons; 1) to help widows and their children. However, in these present times, many women have access to work and can provide for themselves and children, therefore not really needing a partner to take care of them. 2) To save children from illegitimacy. In these present times, various men have illegal affairs with women and later on, bear children with them. Islam does not want illegitimacy because this provides a psychological effect on children. Islam places such importance on the children and wants their rights and welfare to be protected. To therefore avoid illegitimacy, suffering, and pain, a Muslim man must therefore just stick to one wife and be faithful to her. The Quran and the Bible both say, “Be good to your wife!”<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 200%;"><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><span style=""> </span>So to all the readers who think that Muslims can have more than one wife, there are restrictions to this rule and nobody is allowed to abuse God’s word. Muslim women, let us equip your husbands with this knowledge. </span><span style="font-size: 12pt; line-height: 200%; font-family: Wingdings;"><span style="">J</span></span><span style="font-size: 12pt; line-height: 200%; font-family: Arial;"><o:p></o:p></span></p> Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com4tag:blogger.com,1999:blog-8827694816875826441.post-20089622795792312232009-02-09T10:59:00.000+08:002009-02-10T10:53:44.036+08:00Republic Act 9262 (Anti-Violence Against Women & Children Law)<meta http-equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CNYC%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="place"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="country-region"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="City"></o:smarttagtype><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:PunctuationKerning/> <w:ValidateAgainstSchemas/> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables/> <w:SnapToGridInCell/> <w:WrapTextWithPunct/> <w:UseAsianBreakRules/> <w:DontGrowAutofit/> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if !mso]><object classid="clsid:38481807-CA0E-42D2-BF39-B33AF135CC4D" id=ieooui></object> <style> st1\:*{behavior:url(#ieooui) } </style> <![endif]--><style> <!-- /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-parent:""; margin:0in; margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} a:link, span.MsoHyperlink {color:blue; text-decoration:underline; text-underline:single;} a:visited, span.MsoHyperlinkFollowed {color:purple; text-decoration:underline; text-underline:single;} p {mso-margin-top-alt:auto; margin-right:0in; mso-margin-bottom-alt:auto; margin-left:0in; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Times New Roman"; mso-fareast-font-family:"Times New Roman";} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.25in 1.0in 1.25in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} /* List Definitions */ @list l0 {mso-list-id:195821600; mso-list-template-ids:211086160;} @list l0:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l0:level2 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l1 {mso-list-id:428282011; mso-list-template-ids:-1983747448;} @list l1:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l2 {mso-list-id:540362461; mso-list-template-ids:-1692738612;} @list l2:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l2:level2 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l3 {mso-list-id:598486972; mso-list-template-ids:-619141692;} @list l3:level1 {mso-level-start-at:8; mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l4 {mso-list-id:754936632; mso-list-template-ids:215941102;} @list l4:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l5 {mso-list-id:1056969908; mso-list-template-ids:-119904180;} @list l5:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l5:level2 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l5:level3 {mso-level-tab-stop:1.5in; mso-level-number-position:left; text-indent:-.25in;} @list l6 {mso-list-id:1120802055; mso-list-template-ids:-1231899850;} @list l6:level1 {mso-level-number-format:alpha-upper; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l6:level2 {mso-level-number-format:alpha-upper; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l6:level3 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.5in; mso-level-number-position:left; text-indent:-.25in;} @list l6:level4 {mso-level-tab-stop:2.0in; mso-level-number-position:left; text-indent:-.25in;} @list l7 {mso-list-id:1594704472; mso-list-template-ids:-918536074;} @list l7:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l8 {mso-list-id:1634409456; mso-list-template-ids:443431642;} @list l8:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l8:level2 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l9 {mso-list-id:1702514684; mso-list-template-ids:1617345264;} @list l9:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l10 {mso-list-id:1817599939; mso-list-template-ids:627988174;} @list l10:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l11 {mso-list-id:2050063475; mso-list-template-ids:610323192;} @list l11:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} @list l11:level2 {mso-level-number-format:alpha-lower; mso-level-tab-stop:1.0in; mso-level-number-position:left; text-indent:-.25in;} @list l12 {mso-list-id:2118869522; mso-list-template-ids:681725530;} @list l12:level1 {mso-level-number-format:alpha-lower; mso-level-tab-stop:.5in; mso-level-number-position:left; text-indent:-.25in;} ol {margin-bottom:0in;} ul {margin-bottom:0in;} --> </style><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--> <p style="text-align: center;" align="center"><b><span style="font-size: 10pt; font-family: Arial;">Republic of the <st1:country-region w:st="on"><st1:place w:st="on">Philippines</st1:place></st1:country-region></span></b></p> <p style="text-align: center;" align="center"><strong><span style="font-size: 10pt; font-family: Arial;">Congress of the <st1:country-region w:st="on"><st1:place w:st="on">Philippines</st1:place></st1:country-region></span></strong></p> <p style="text-align: center;" align="center"><b><span style="font-size: 10pt; font-family: Arial;">Metro <st1:city w:st="on"><st1:place w:st="on">Manila</st1:place></st1:city></span></b></p> <p style="text-align: center;" align="center"><b><span style="font-size: 10pt; font-family: Arial;">Twelfth Congress</span></b></p> <p style="text-align: center;" align="center"><b><span style="font-size: 10pt; font-family: Arial;">Third Regular Session</span></b></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">Begun and held in Metro Manila, on Monday, the twenty-eighth day of July, two thousand and three.</span></p> <p style="text-align: center;" align="center"><i><span style="font-size: 10pt; font-family: Arial;">___o0o__</span></i><span style="font-size: 10pt; font-family: Arial;">_</span></p> <p style="text-align: center;" align="center"><b><span style="font-size: 10pt; font-family: Arial;">[ REPUBLIC ACT NO. 9262 ]</span></b></p> <p style="text-align: center;" align="center"><strong><span style="font-size: 10pt; font-family: Arial;">AN ACT DEFINING VIOLENCE AGAINST WOMEN AND THEIR CHILDREN, PROVIDING FOR PROTECTIVE MEASURES FOR VICTIMS, PRESCRIBING PENALTIES THEREFORE, AND FOR OTHER PURPOSES</span></strong></p> <p style="text-align: center;" align="center"><i><span style="font-size: 10pt; font-family: Arial;">Be it enacted by the Senate and House of Representatives of the Philippines in Congress assembled:</span></i></p> <p><span style="font-size: 10pt; font-family: Arial;">SECTION 1. Short Title.- This Act shall be known as the "Anti-Violence Against Women and Their Children Act of 2004".</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 2. Declaration of Policy.- It is hereby declared that the State values the dignity of women and children and guarantees full respect for human rights. The State also recognizes the need to protect the family and its members particularly women and children, from violence and threats to their personal safety and security.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Towards this end, the State shall exert efforts to address violence committed against women and children in keeping with the fundamental freedoms guaranteed under the Constitution and the Provisions of the Universal Declaration of Human Rights, the convention on the Elimination of all forms of discrimination Against Women, Convention on the Rights of the Child and other international human rights instruments of which the Philippines is a party.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 3. Definition of Terms.- As used in this Act, (a) "Violence against women and their children" refers to any act or a series of acts committed by any person against a woman who is his wife, former wife, or against a woman with whom the person has or had a sexual or dating relationship, or with whom he has a common child, or against her child whether legitimate or illegitimate, within or without the family abode, which result in or is likely to result in physical, sexual, psychological harm or suffering, or economic abuse including threats of such acts, battery, assault, coercion, harrasment or arbitrary deprivation of liberty. It includes, but is not limited to, the following acts:</span></p> <ol start="1" type="A"><ol start="1" type="A"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">"Physical Violence" refers to acts that include bodily or physical harm;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">"Sexual violence" refers to an act which is sexual in nature, committed against a woman or her child. It includes, but is not limited to:</span></li><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">rap, sexual harassment, acts of lasciviousness, treating a woman or her child as a sex object, making demeaning and sexually suggestive remarks, physically attacking the sexual parts of the victim’s body, forcing her/him to watch obscene publications and indecent shows or forcing the woman or her child to do indecent acts and/or make films thereof, forcing the wife and mistress/lover to live in the conjugal home or sleep together in the same room with the abuser;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">acts causing or attempting to cause the victim to engage in any sexual activity by force, threat of force, physical or other harm or threat of physical or other harm or coercion;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Prostituting the woman or child.</span></li></ol><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">"Psychological violence" refers to acts or omissions causing or likely to cause mental or emotional suffering of the victim such as but not limited to intimidation, harassment, stalking, damage to property, public ridicule or humiliation, repeated verbal abuse and mental infidelity. It includes causing or allowing the victim to witness the physical, sexual or psychological abuse of a member of the family to which the victim belongs, or to witness pornography in any form or to witness abusive injury to pets or to unlawful or unwanted deprivation of the right to custody and/or visitation of common children.</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">"Economic abuse" refers to acts that make or attempt to make a woman financially dependent which includes, but is not limited to the following:</span></li><ol start="1" type="a"><ol start="1" type="1"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">withdrawal of financial support or preventing the victim from engaging in any legitimate profession, occupation, business or activity, except in cases wherein the other spouse/partner objects on valid, serious and moral grounds as defined in Article 73 of the Family Code;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">deprivation or threat of deprivation of financial resources and the right to the use and enjoyment of the conjugal, community or property owned in common;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">destroying household property;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">controlling the victims’ own money or properties or solely controlling the conjugal money or properties.</span></li></ol></ol></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">(b) "Battery" refers to an act of inflicting physical harm upon the woman or her child resulting to the physical and psychological or emotional distress.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(c) "Battered Woman Syndrome" refers to a scientifically defined pattern of psychological and behavioral symptoms found in women living in battering relationships as a result of cumulative abuse.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(d) "Stalking" refers to an intentional act committed by a person who, knowingly and without lawful justification follows the woman or her child or places the woman or her child under surveillance directly or indirectly or a combination thereof.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(e) "Dating relationship" refers to a situation wherein the parties live as husband and wife without the benefit of marriage or are romantically involved over time and on a continuing basis during the course of the relationship. A casual acquaintance or ordinary socialization between two individuals in a business or social context is not a dating relationship.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(f) "Sexual relations" refers to a single sexual act which may or may not result in the bearing of a common child.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(g) "Safe place or shelter" refers to any home or institution maintained or managed by the Department of Social Welfare and Development (DSWD) or by any other agency or voluntary organization accredited by the DSWD for the purposes of this Act or any other suitable place the resident of which is willing temporarily to receive the victim.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">(h) "Children" refers to those below eighteen (18) years of age or older but are incapable of taking care of themselves as defined under Republic Act No. 7610. As used in this Act, it includes the biological children of the victim and other children under her care.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 4. Construction.- This Act shall be liberally construed to promote the protection and safety of victims of violence against women and their children.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 5. Acts of Violence Against Women and Their Children.- The crime of violence against women and their children is committed through any of the following acts:</span></p> <ol start="1" type="a"><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Causing physical harm to the woman or her child;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Threatening to cause the woman or her child physical harm;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Attempting to cause the woman or her child physical harm;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Placing the woman or her child in fear of imminent physical harm;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Attempting to compel or compelling the woman or her child to engage in conduct which the woman or her child has the right to desist from or desist from conduct which the woman or her child has the right to engage in, or attempting to restrict or restricting the woman’s or her child’s freedom of movement or conduct by force or threat of force, physical or other harm or threat of physical or other harm, or intimidation directed against the woman or child. This shall include, but not limited to, the following acts committed with the purpose or effect of controlling or restricting the woman’s or her child’s movement or conduct:</span></li><ol start="1" type="1"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Threatening to deprive or actually depriving the woman or her child of custody to her/his family;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Depriving or threatening to deprive the woman or her children of financial support legally due her or her family, or deliberately providing the woman’s children insufficient financial support;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Depriving or threatening to deprive the woman or her child of a legal right;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Preventing the woman in engaging in any legitimate profession, occupation, business or activity or controlling the victim’s own mon4ey or properties, or solely controlling the conjugal or common money, or properties;</span></li></ol><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Inflicting or threatening to inflict physical harm on oneself for the purpose of controlling her actions or decisions;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Causing or attempting to cause the woman or her child to engage in any sexual activity which does not constitute rape, by force or threat of force, physical harm, or through intimidation directed against the woman or her child or her/his immediate family;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Engaging in purposeful, knowing, or reckless conduct, personally or through another, that alarms or causes substantial emotional or psychological distress to the woman or her child. This shall include, but not be limited to, the following acts:</span></li><ol start="1" type="1"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Stalking or following the woman or her child in public or private places;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Peering in the window or lingering outside the residence of the woman or her child;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Entering or remaining in the dwelling or on the property of the woman or her child against her/his will;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Destroying the property and personal belongingness or inflicting harm to animals or pets of the woman or her child; and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Engaging in any form of harassment or violence;</span></li></ol><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Causing mental or emotional anguish, public ridicule or humiliation to the woman or her child, including, but not limited to, repeated verbal and emotional abuse, and denial of financial support or custody of minor children of access to the woman’s child/children.</span></li></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 6. Penalties.- The crime of violence against women and their children, under Section 5 hereof shall be punished according to the following rules:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(a) constituting attempted, frustrated or consummated parricide or murder or homicide shall be punished in accordance with the provisions of the Revised Penal Code.</span></li></ol> <p style="margin-left: 0.5in;"><span style="font-size: 10pt; font-family: Arial;">If these acts resulted in mutilation, it shall be punishable in accordance with the Revised Penal Code; those constituting serious physical injuries shall have the penalty of prison mayor; those constituting less serious physical injuries shall be punished by prision correccional; and those constituting slight physical injuries shall be punished by arresto mayor.</span></p> <p style="margin-left: 0.5in;"><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(b) shall be punished by imprisonment of two degrees lower than the prescribed penalty for the consummated crime as specified in the preceding paragraph but shall in no case be lower than arresto mayor.</span></p> <ol start="2" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(c) and 5(d) shall be punished by arresto mayor;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(e) shall be punished by prision correccional;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(f) shall be punished by arresto mayor;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(g) shall be punished by prision mayor;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Acts falling under Section 5(h) and Section 5(i) shall be punished by prision mayor.</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">If the acts are committed while the woman or child is pregnant or committed in the presence of her child, the penalty to be applied shall be the maximum period of penalty prescribed in the section.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">In addition to imprisonment, the perpetrator shall (a) pay a fine in the amount of not less than One hundred thousand pesos (P100,000.00) but not more than three hundred thousand pesos (300,000.00); (b) undergo mandatory psychological counseling or psychiatric treatment and shall report compliance to the court.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 7. Venue.- The Regional Trial Court designated as a Family Court shall have original and exclusive jurisdiction over cases of violence against women and their children under this law. In the absence of such court in the place where the offense was committed, the case shall be filed in the Regional Trial Court where the crime or any of its elements was committed at the option of the compliant.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 8. Protection Orders.- A protection order is an order issued under this act for the purpose of preventing further acts of violence against a woman or her child specified in Section 5 of this Act and granting other necessary relief. The relief granted under a protection order serve the purpose of safeguarding the victim from further harm, minimizing any disruption in the victim’s daily life, and facilitating the opportunity and ability of the victim to independently regain control over her life. The provisions of the protection order shall be enforced by law enforcement agencies. The protection orders that may be issued under this Act are the barangay protection order (BPO), temporary protection order (TPO) and permanent protection order (PPO). The protection orders that may be issued under this Act shall include any, some or all of the following reliefs:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Prohibition of the respondent from threatening to commit or committing, personally or through another, any of the acts mentioned in Section 5 of this Act;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Prohibition of the respondent from harassing, annoying, telephoning, contacting or otherwise communicating with the petitioner, directly or indirectly;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Removal and exclusion of the respondent from the residence of the petitioner, regardless of ownership of the residence, either temporarily for the purpose of protecting the petitioner, or permanently where no property rights are violated, and if respondent must remove personal effects from the residence, the court shall direct a law enforcement agent to accompany the respondent has gathered his things and escort respondent from the residence;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Directing the respondent to stay away from petitioner and designated family or household member at a distance specified by the court, and to stay away from the residence, school, place of employment, or any specified place frequented by the petitioner and any designated family or household member;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Directing lawful possession and use by petitioner of an automobile and other essential personal effects, regardless of ownership, and directing the appropriate law enforcement officer to accompany the petitioner to the residence of the parties to ensure that the petitioner is safely restored to the possession of the automobile and other essential personal effects, or to supervise the petitioner’s or respondent’s removal of personal belongingness;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Granting a temporary or permanent custody of a child/children to the petitioner;</span></li></ol> <p style="text-align: center;" align="center"><i><span style="font-size: 10pt; font-family: Arial;">Directing the respondent to provide support to the woman and/or her child if entitled to legal support. Notwithstanding other laws to the contrary, the court shall order an appropriate percentage of the income or salary of the respondent to be withheld regularly by the respondent’s employer for the same to be automatically remitted directly to the woman. Failure to remit and/or withhold or any delay in the remittance of support to the woman and/or her child without justifiable cause shall render the respondent or his employer liable for indirect contempt of court;</span></i></p> <ol start="8" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Prohibition of the respondent from any use or possession of any firearm or deadly weapon and order him to surrender the same to the court for appropriate disposition by the court, including revocation of license and disqualification to apply for any license to use or possess a firearm. If the offender is a law enforcement agent, the court shall order the offender to surrender his firearm and shall direct the appropriate authority to investigate on the offender and take appropriate action on matter;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Restitution for actual damages caused by the violence inflicted, including, but not limited to, property damage, medical expenses, childcare expenses and loss of income;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Directing the DSWD or any appropriate agency to provide petitioner may need; and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Provision of such other forms of relief as the court deems necessary to protect and provide for the safety of the petitioner and any designated family or household member, provided petitioner and any designated family or household member consents to such relief.</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">Any of the reliefs provided under this section shall be granted even in the absence of a decree of legal separation or annulment or declaration of absolute nullity of marriage.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The issuance of a BPO or the pendency of an application for BPO shall not preclude a petitioner from applying for, or the court from granting a TPO or PPO.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 9. Who may file Petition for Protection Orders. – A petition for protection order may be filed by any of the following:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">the offended party;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">parents or guardians of the offended party;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">ascendants, descendants or collateral relatives within the fourth civil degree of consanguinity or affinity;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">officers or social workers of the DSWD or social workers of local government units (LGUs);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">police officers, preferably those in charge of women and children’s desks;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Punong Barangay or Barangay Kagawad;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">lawyer, counselor, therapist or healthcare provider of the petitioner;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">At least two (2) concerned responsible citizens of the city or municipality where the violence against women and their children occurred and who has personal knowledge of the offense committed.</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 10. Where to Apply for a Protection Order. – Applications for BPOs shall follow the rules on venue under Section 409 of the Local Government Code of 1991 and its implementing rules and regulations. An application for a TPO or PPO may be filed in the regional trial court, metropolitan trial court, municipal trial court, municipal circuit trial court with territorial jurisdiction over the place of residence of the petitioner: Provided, however, That if a family court exists in the place of residence of the petitioner, the application shall be filed with that court.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 11. How to Apply for a Protection Order. – The application for a protection order must be in writing, signed and verified under oath by the applicant. It may be filed as an independent action or as incidental relief in any civil or criminal case the subject matter or issues thereof partakes of a violence as described in this Act. A standard protection order application form, written in English with translation to the major local languages, shall be made available to facilitate applications for protections order, and shall contain, among other, the following information:</span></p> <ol start="1" type="a"><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">names and addresses of petitioner and respondent;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">description of relationships between petitioner and respondent;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">a statement of the circumstances of the abuse;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">description of the reliefs requested by petitioner as specified in Section 8 herein;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">request for counsel and reasons for such;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">request for waiver of application fees until hearing; and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">an attestation that there is no pending application for a protection order in another court.</span></li></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">If the applicants is not the victim, the application must be accompanied by an affidavit of the applicant attesting to (a) the circumstances of the abuse suffered by the victim and (b) the circumstances of consent given by the victim for the filling of the application. When disclosure of the address of the victim will pose danger to her life, it shall be so stated in the application. In such a case, the applicant shall attest that the victim is residing in the municipality or city over which court has territorial jurisdiction, and shall provide a mailing address for purpose of service processing.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">An application for protection order filed with a court shall be considered an application for both a TPO and PPO.</span></p> <p><span style="font-size: 10pt; font-family: Arial;"> </span></p> <p><span style="font-size: 10pt; font-family: Arial;">Barangay officials and court personnel shall assist applicants in the preparation of the application. Law enforcement agents shall also extend assistance in the application for protection orders in cases brought to their attention.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 12. Enforceability of Protection Orders. – All TPOs and PPOs issued under this Act shall be enforceable anywhere in the Philippines and a violation thereof shall be punishable with a fine ranging from Five Thousand Pesos (P5,000.00) to Fifty Thousand Pesos (P50,000.00) and/or imprisonment of six (6) months.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 13. Legal Representation of Petitioners for Protection Order. – If the woman or her child requests in the applications for a protection order for the appointment of counsel because of lack of economic means to hire a counsel de parte, the court shall immediately direct the Public Attorney’s Office (PAO) to represent the petitioner in the hearing on the application. If the PAO determines that the applicant can afford to hire the services of a counsel de parte, it shall facilitate the legal representation of the petitioner by a counsel de parte. The lack of access to family or conjugal resources by the applicant, such as when the same are controlled by the perpetrator, shall qualify the petitioner to legal representation by the PAO.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">However, a private counsel offering free legal service is not barred from representing the petitioner.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 14. <i>Barangay Protection Orders (BPOs); Who May Issue and How. - </i>Barangay Protection Orders (BPOs) refer to the protection order issued by the <i>Punong Barangay </i>ordering the perpetrator to desist from committing acts under Section 5 (a) and (b) of this Act. A <i>Punong Barangay </i>who receives applications for a BPO shall issue the protection order to the applicant on the date of filing after <i>ex parte </i>determination of the basis of the application. If the <i>Punong Barangay </i>is unavailable to act on the application for a BPO, the application shall be acted upon by any available<i> Barangay Kagawad. </i>If the BPO is issued by a <i>Barangay Kagawad </i>the order must be accompanied by an attestation by the <i>Barangay Kagawad </i>that the <i>Punong Barangay </i>was unavailable at the time for the issuance of the BPO. BPOs shall be effective for fifteen (15) days. Immediately after the issuance of an <i>ex parte </i>BPO, the <i>Punong Barangay or Barangay Kagawad </i>shall personally serve a copy of the same on the respondent, or direct any barangay official to effect is personal service.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The parties may be accompanied by a non-lawyer advocate in any proceeding before the <i>Punong Barangay.</i></span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 15. <i>Temporary Protection Orders. – </i>Temporary Protection Orders (TPOs) refers to the protection order issued by the court on the date of filing of the application after <i>ex parte </i>determination that such order should be issued. A court may grant in a TPO any, some or all of the reliefs mentioned in this Act and shall be effective for thirty (30) days. The court shall schedule a hearing on the issuance of a PPO prior to or on the date of the expiration of the TPO. The court shall order the immediate personal service of the TPO on the respondent by the court sheriff who may obtain the assistance of law enforcement agents for the service. The TPO shall include notice of the date of the hearing on the merits of the issuance of a PPO.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 16. Permanent Protection Orders. – Permanent Protection Order (PPO) refers to protection order issued by the court after notice and hearing.</span></p> <p style="text-align: center;" align="center"><i><span style="font-size: 10pt; font-family: Arial;">Respondents non-appearance despite proper notice, or his lack of a lawyer, or the non-availability of his lawyer shall not be a ground for rescheduling or postponing the hearing on the merits of the issuance of a PPO. If the respondents appears without counsel on the date of the hearing on the PPO, the court shall appoint a lawyer for the respondent and immediately proceed with the hearing. In case the respondent fails to appear despite proper notice, the court shall allow ex parte presentation of the evidence by the applicant and render judgment on the basis of the evidence presented. The court shall allow the introduction of any history of abusive conduct of a respondent even if the same was not directed against the applicant or the person for whom the applicant is made.</span></i></p> <p><span style="font-size: 10pt; font-family: Arial;">The court shall, to the extent possible, conduct the hearing on the merits of the issuance of a PPO in one (1) day. Where the court is unable to conduct the hearing within one (1) day and the TPO issued is due to expire, the court shall continuously extend or renew the TPO for a period of thirty (30) days at each particular time until final judgment is issued. The extended or renewed TPO may be modified </span></p> <p><span style="font-size: 10pt; font-family: Arial;">by the court as may be necessary or applicable to address the needs of the applicant.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The court may grant any, some or all of the reliefs specified in Section 8 hereof in a PPO. A PPO shall be effective until revoked by a court upon application of the person in whose favor the order was issued. The court shall ensure immediate personal service of the PPO on respondent.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The court shall not deny the issuance of protection order on the basis of the lapse of time between the act of violence and the filing of the application.</span></p> <p style="text-align: center;" align="center"><i><span style="font-size: 10pt; font-family: Arial;">Regardless of the conviction or acquittal of the respondent, the Court must determine whether or not the PPO shall become final. Even in a dismissal, a PPO shall be granted as long as there is no clear showing that the act from which the order might arise did not exist.</span></i></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 17. <i>Notice of Sanction in Protection Orders</i>. – The following statement must be printed in bold-faced type or in capital letters on the protection order issued by the <i>Punong Barangay</i> or court:</span></p> <p><span style="font-size: 10pt; font-family: Arial;">"Violation of this order is punishable by law."</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 18. <i>Mandatory Period For Acting on Applications For Protection Orders </i>– Failure to act on an application for a protection order within the reglementary period specified in the previous section without justifiable cause shall render the official or judge administratively liable.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec 19. <i>Legal Separation Cases</i>. – In cases of legal separation, where violence as specified in this Act is alleged, Article 58 of the Family Code shall not apply. The court shall proceed on the main case and other incidents of the case as soon as possible. The hearing on any application for a protection order filed by the petitioner must be conducted within the mandatory period specified in this Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 20. <i>Priority of Application for a Protection Order.</i> – Ex parte and adversarial hearings to determine the basis of applications for a protection order under this Act shall have priority over all other proceedings. Barangay officials and the courts shall schedule and conduct hearings on applications for a protection order under this Act above all other business and, if necessary, suspend other proceedings in order to hear applications for a protection order.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 21. <i>Violation of Protection Orders</i>. – A complaint for a violation of a BPO issued under this Act must be filed directly with any municipal trial court, metropolitan trial court, or municipal circuit trial court that has territorial jurisdiction over the barangay that issued the BPO. Violation of a BPO shall be punishable by imprisonment of thirty (30) days without prejudice to any other criminal or civil action that the offended party may file for any of the acts committed.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">A judgement of violation of a BPO ma be appealed according to the Rules of Court. During trial and upon judgment, the trial court may motu proprio issue a protection order as it deems necessary without need of an application. </span></p> <p><span style="font-size: 10pt; font-family: Arial;">Violation of any provision of a TPO or PPO issued under this Act shall constitute contempt of court punishable under Rule 71 of the Rules of Court, without prejudice to any other criminal or civil action that the offended party may file for any of the acts committed.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 22. <i>Applicability of Protection Orders to Criminal Cases.</i> – The foregoing provisions on protection orders shall be applicable in impliedly instituted with the criminal actions involving violence against women and their children.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 23. <i>Bond to Keep the Peace</i>. – The Court may order any person against whom a protection order is issued to give a bond to keep the peace, to present two sufficient sureties who shall undertake that such person will not commit the violence sought to be prevented.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Should the respondent fail to give the bond as required, he shall be detained for a period which shall in no case exceed six (6) months, if he shall have been prosecuted for acts punishable under Section 5(a) to 5(f) and not exceeding thirty (30) days, if for acts punishable under Section 5(g) to 5(I).</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The protection orders referred to in this section are the TPOs and the PPOs issued only by the courts.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sect. 24. <i>Prescription Period.</i> – Acts falling under Sections 5(a) to 5(f) shall prescribe in twenty (20) years. Acts falling under Sections 5(g) to 5(I) shall prescribe in ten (10) years.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 25. <i>Public Crime</i>. – Violence against women and their children shall be considered a public offense which may be prosecuted upon the filing of a complaint by any citizen having personal knowledge of the circumstances involving the commission of the crime.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 26. <i>Battered Woman Syndrome as a Defense</i>. – Victim-survivors who are found by the courts to be suffering from battered woman syndrome do not incure any criminal and civil liability notwithstanding the absence of any of the elements for justifying circumstances of self-defense under the Revised Penal Code.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">In the determination of the state of mind of the woman who was suffering from battered woman syndrome at the time of the commission of the crime, the courts shall be assisted by expert psychiatrists/ psychologists.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 27. <i>Prohibited Defense</i>. – Being under the influence of alcohol, any illicit drug, or any other mind-altering substance shall not be a defense under this Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 28. <i>Custody of children</i>. – The woman victim of violence shall be entitled to the custody and support of her child/children. Children below seven (7) years old older but with mental or physical disabilities shall automatically be given to the mother, with right to support, unless the court finds compelling reasons to order otherwise.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">A victim who is suffering from battered woman syndrome shall not be disqualified from having custody of her children. In no case shall custody of minor children be given to the perpetrator of a woman who is suffering from Battered woman syndrome.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 29. <i>Duties of Prosecutors/Court Personnel</i>. – Prosecutors and court personnel should observe the following duties when dealing with victims under this Act:</span></p> <ol start="1" type="a"><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">communicate with the victim in a language understood by the woman or her child; and</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">inform the victim of her/his rights including legal remedies available and procedure, and privileges for indigent litigants.</span><span style="font-size: 10pt;"><o:p></o:p></span></li></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 30. <i>Duties of Barangay Officials and Law Enforcers</i>. – Barangay officials and law enforcers shall have the following duties:</span></p> <ol start="1" type="a"><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">respond immediately to a call for help or request for assistance or protection of the victim by entering the necessary whether or not a protection order has been issued and ensure the safety of the victim/s;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">confiscate any deadly weapon in the possession of the perpetrator or within plain view;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">transport or escort the victim/s to a safe place of their choice or to a clinic or hospital;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">assist the victim in removing personal belongs from the house;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">assist the barangay officials and other government officers and employees who respond to a call for help;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">ensure the enforcement of the Protection Orders issued by the <i>Punong Barangy</i> or the courts;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">arrest the suspected perpetrator wiithout a warrant when any of the acts of violence defined by this Act is occurring, or when he/she has personal knowledge that any act of abuse has just been committed, and there is imminent danger to the life or limb of the victim as defined in this Act; and</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">immediately report the call for assessment or assistance of the DSWD, social Welfare Department of LGUs or accredited non-government organizations (NGOs).</span><span style="font-size: 10pt;"><o:p></o:p></span></li></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">Any barangay official or law enforcer who fails to report the incident shall be liable for a fine not exceeding Ten Thousand Pesos (P10,000.00) or whenever applicable criminal, civil or administrative liability.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 31. <i>Healthcare Provider Response to Abuse</i> – Any healthcare provider, including, but not limited to, an attending physician, nurse, clinician, barangay health worker, therapist or counselor who suspects abuse or has been informed by the victim of violence shall:</span></p> <ol start="1" type="a"><ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">properly document any of the victim’s physical, emotional or psychological injuries;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">properly record any of victim’s suspicions, observations and circumstances of the examination or visit;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">automatically provide the victim free of charge a medical certificate concerning the examination or visit;</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">safeguard the records and make them available to the victim upon request at actual cost; and</span><span style="font-size: 10pt;"><o:p></o:p></span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">provide the victim immediate and adequate notice of rights and remedies provided under this Act, and services available to them.</span><span style="font-size: 10pt;"><o:p></o:p></span></li></ol></ol> <p><span style="font-size: 10pt; font-family: Arial;">Sec. 32. <i>Duties of Other Government Agencies and LGUs</i> – Other government agencies and LGUs shall establish programs such as, but not limited to, education and information campaign and seminars or</span><span style="font-size: 13.5pt; font-family: Arial;"> </span><span style="font-size: 10pt; font-family: Arial;">symposia on the nature, causes, incidence and consequences of such violence particularly towards educating the public on its social impacts.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">It shall be the duty of the concerned government agencies and LGU’s to ensure the sustained education and training of their officers and personnel on the prevention of violence against women and their children under the Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 33. <i>Prohibited Acts. – </i>A <i>Punong Barangay, Barangay Kagawad </i>or the court hearing an application for a protection order shall not order, direct, force or in any way unduly influence he applicant for a protection order to compromise or abandon any of the reliefs sought in the application for protection under this Act. Section 7 of the Family Courts Act of 1997 and Sections 410, 411, 412 and 413 of the Local Government Code of 1991 shall not apply in proceedings where relief is sought under this Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Failure to comply with this Section shall render the official or judge administratively liable.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC 34. <i>Persons Intervening Exempt from Liability. – </i>In every case of violence against women and their children as herein defined, any person, private individual or police authority or barangay official who, acting in accordance with law, responds or intervenes without using violence or restraint greater than necessary to ensure the safety of the victim, shall not be liable for any criminal, civil or administrative liability resulting therefrom.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 35. <i>Rights of Victims. – </i>In addition to their rights under existing laws, victims of violence against women and their children shall have the following rights:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">to be treated with respect and dignity;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">to avail of legal assistance form the PAO of the Department of Justice (DOJ) or any public legal assistance office;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">To be entitled to support services form the DSWD and LGUs’</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">To be entitled to all legal remedies and support as provided for under the Family Code; and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">To be informed of their rights and the services available to them including their right to apply for a protection order.</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 36. <i>Damages. – </i>Any victim of violence under this Act shall be entitled to actual, compensatory, moral and exemplary damages.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 37. <i>Hold Departure Order. – </i>The court shall expedite the process of issuance of a hold departure order in cases prosecuted under this Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 38. <i>Exemption from Payment of Docket Fee and Other Expenses. – </i>If the victim is an indigent or there is an immediate necessity due to imminent danger or threat of danger to act on an application for a protection order, the court shall accept the application without payment of the filing fee and other fees and of transcript of stenographic notes.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 39. <i>Inter-Agency Council on Violence Against Women and Their Children (IAC-VAWC). </i>In pursuance of the abovementioned policy, there is hereby established an Inter-Agency Council on Violence Against Women and their children, hereinafter known as the Council, which shall be composed of the following agencies:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of Social Welfare and Development (DSWD);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">National Commission on the Role of Filipino Women (NCRFW);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Civil Service Commission (CSC);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Council for the Welfare of Children (CWC);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of Justice (DOJ);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of the Interior and Local Government (DILG);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Philippine National Police (PNP);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of Health (DOH);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of Education (DepEd);</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">Department of Labor and Employment (DOLE); and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">National Bureau of Investigation (NBI).</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">These agencies are tasked to formulate programs and projects to eliminate VAW based on their mandates as well as develop capability programs for their employees to become more sensitive to the needs of their clients. The Council will also serve as the monitoring body as regards to VAW initiatives.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The Council members may designate their duly authorized representative who shall have a rank not lower than an assistant secretary or its equivalent. These representatives shall attend Council meetings in their behalf, and shall receive emoluments as may be determined by the Council in accordance with existing budget and accounting rules and regulations.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 40. <i>Mandatory Programs and Services for Victims. – </i>The DSWD, and LGU’s shall provide the victims temporary shelters, provide counseling, psycho-social services and /or, recovery, rehabilitation programs and livelihood assistance.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The DOH shall provide medical assistance to victims.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 41. <i>Counseling and Treatment of Offenders. – </i>The DSWD shall provide rehabilitative counseling and treatment to perpetrators towards learning constructive ways of coping with anger and emotional outbursts and reforming their ways. When necessary, the offender shall be ordered by the Court to submit to psychiatric treatment or confinement.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 42. <i>Training of Persons Involved in Responding to Violence Against Women and their Children Cases. – </i>All agencies involved in responding to violence against women and their children cases shall be required to undergo education and training to acquaint them with:</span></p> <ol start="1" type="a"><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">the nature, extend and causes of violence against women and their children;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">the legal rights of, and remedies available to, victims of violence against women and their children;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">the services and facilities available to victims or survivors;</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">the legal duties imposed on police officers to make arrest and to offer protection and assistance; and</span></li><li class="MsoNormal" style=""><span style="font-size: 10pt; font-family: Arial;">techniques for handling incidents of violence against women and their children that minimize the likelihood of injury to the officer and promote the safety of the victim or survivor.</span></li></ol> <p><span style="font-size: 10pt; font-family: Arial;">The PNP, in coordination with LGU’s shall establish an education and training program for police officers and barangay officials to enable them to properly handle cases of violence against women and their children.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 43. <i>Entitled to Leave. – </i>Victims under this Act shall be entitled to take a paid leave of absence up to ten (10) days in addition to other paid leaves under the Labor Code and Civil Service Rules and Regulations, extendible when the necessity arises as specified in the protection order.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Any employer who shall prejudice the right of the person under this section shall be penalized in accordance with the provisions of the Labor Code and Civil Service Rules and Regulations. Likewise, an employer who shall prejudice any person for assisting a co-employee who is a victim under this Act shall likewise be liable for discrimination.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 44. <i>Confidentiality. – </i>All records pertaining to cases of violence against women and their children including those in the barangay shall be confidential and all public officers and employees and public or private clinics to hospitals shall respect the right to privacy of the victim. Whoever publishes or causes to be published, in any format, the name, address, telephone number, school, business address, employer, or other identifying information of a victim or an immediate family member, without the latter’s consent, shall be liable to the contempt power of the court.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">Any person who violates this provision shall suffer the penalty of one (1) year imprisonment and a fine of not more than Five Hundred Thousand pesos (P500,000.00).</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 45. –<i>Funding – </i>The amount necessary to implement the provisions of this Act shall be included in the annual General Appropriations Act (GAA).</span></p> <p><span style="font-size: 10pt; font-family: Arial;">The Gender and Development (GAD) Budget of the mandated agencies and LGU’s shall be used to implement services for victim of violence against women and their children.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 46. <i>Implementing Rules and Regulations. </i>– Within six (6) months from the approval of this Act, the DOJ, the NCRFW, the DSWD, the DILG, the DOH, and the PNP, and three (3) representatives from NGOs to be identified by the NCRFW, shall promulgate the Implementing Rules and Regulations (IRR) of this Act.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 47. <i>Suppletory Application – </i>For purposes of this Act, the Revised Penal Code and other applicable laws, shall have suppletory application.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 48. <i>Separability Clause. – </i>If any section or provision of this Act is held unconstitutional or invalid, the other sections or provisions shall not be affected.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 49. <i>Repealing Clause – </i>All laws, Presidential decrees, executive orders and rules and regulations, or parts thereof, inconsistent with the provisions of this Act are hereby repealed or modified accordingly.</span></p> <p><span style="font-size: 10pt; font-family: Arial;">SEC. 50. <i>Effectivity – </i>This Act shall take effect fifteen (15) days from the date of its complete publication in at least two (2) newspapers of general circulation.</span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">(Sgd.)<b>JOSE DE VENECIA, JR</b>. (Sgd.)<b>FRANKLIN DRILON</b></span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">Speaker of the House Of the Representatives President of the Senate </span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">This Act, which is a consolidation of Senate Bill No. 2723 and House Bill Nos. 5516 and 6054, was finally passed by the Senate and the House of Representatives on January 29, 2004 and February 2, 2004, respectively.</span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">(Sgd.)<b>ROBERTO P. NAZARENO</b> (Sgd.)<b>OSCAR YABES</b></span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">Secretary General of the House of Representatives Secretary of the Senate </span></p> <p><span style="font-size: 10pt; font-family: Arial;">Approved: MARCH 08, 2004</span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;"> (Sgd.)<b>GLORIA MACAPAGAL-ARROYO</b></span></p> <p style="text-align: center;" align="center"><span style="font-size: 10pt; font-family: Arial;">President of the <st1:country-region w:st="on"><st1:place w:st="on">Philippines</st1:place></st1:country-region></span></p> <p style="text-align: center;" align="center"><a href="http://www.ops.gov.ph/records/index.htm" target="_self"><span style="font-size: 10pt; font-family: Arial; color: navy;">[LISTS]</span></a></p> Jennie Alonto Tamanohttp://www.blogger.com/profile/13649253706176197307noreply@blogger.com0tag:blogger.com,1999:blog-8827694816875826441.post-38938504897055955072009-02-07T04:47:00.000+08:002009-02-07T04:48:22.852+08:00Maranao Women Empowermenthi kuya. well this is a problem that multi-media and technology has helped cause. what we can do is help propagate the values of Islam and not to be judgmental for only Allah has the right to judge. <br /><br />let us be open-minded about change... sadly, it is here to stay. and our youth, the maranao youth, have become courageous enough to change. some for the better, some for the worst.<br /><br />as for the maranao women who find themselves in immoral predicaments, we should not ostracize them forever. if we are pained but what they have done, how much more for them who are feeling and going through that pain. we have to understand them later on, see where they are coming from, put our biases aside, help them get up, show them that Allah is Forgiving and Merciful, and that they have a second chance in life.<br /><br />everyone has committed mistakes for we were born imperfect. it is through these mistakes we learn and become stronger, wiser, better persons.... these mistakes will make us the kind of persons that God wants to face in the Hereafter... learned, humbled, and obedient.<br /><br />what is bad is if we commit the same mistakes after each fall. this shows our stubbornness, our stupidity, our selfishness.<br /><br />maybe the maranao culture will one day fade.... that is okay because it is Islam that should be our way of life. the Holy Qur'an orders us to be Muslims and not to be Maranaos in this lifetime. for it is our Islamic ways that will save us from the Hellfire and not traditions, culture and customs. My grandfather, the late Domocao Alonto, once told me, the Maranao society has traditions that open the gates to Hell. My late father also said that there are Maranao ways that are not only NON-ISLAMIC but ANTI-ISLAMIC. <br /><br />yes we should not forget who we are but we should remember first and foremost our mission in this world and that is to be Muslims. if maranao women commit mistakes, that is between them and God. we are only here to mind our own ways and not to belittle others who have gone astray. we should just pray that they will be enlightened soon and hopefully, God will forgive them.<br /><br />kuya raoul, welcome to my way of thinking..... :)Unknownnoreply@blogger.com1