Philippines: Important Phrases

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 · By Stephanie Dychiu Philanthropist, cultural vanguard, and sometime governor of the Central Bank of the Philippines, Dr. Jaime Laya shares a piece of his collector’s mind. The disease is called collectivitis, and it is infectious and

It is an opportunity for us to reflect on the language and ideas that represented each year. So, take a stroll down memory lane to remember all of our past Word of the Year selections. Change It wasn’t trendy , funny, nor was it coined on Twitter , but we thought change told a real story about how our users defined Unlike in , change was no longer a campaign slogan.

But, the term still held a lot of weight. Here’s an excerpt from our Word of the Year announcement in The national debate can arguably be summarized by the question: In the past two years, has there been enough change? Has there been too much? Meanwhile, many Americans continue to face change in their homes, bank accounts and jobs.

Only time will tell if the latest wave of change Americans voted for in the midterm elections will result in a negative or positive outcome.

American Literature

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Spoken word poetry Ph. 59K likes. Send your piece here. Thankyou.:) Jump to. Song lyrics. Song. Song Lyrics. UMASA SAYO Umasa na naman ako,umasa na naman sayo Umasang maibabalik pa ang dating tayo Hindi ko alam bakit nga ba sa dinami daming tao sa mundo Ikaw pa ang nakakakuha dito,Ikaw ang nakahuli sa puso kong bato Ilang beses kong.

Um, take care of Minghao. He isn’t fragile by any means, no. He can hold his own. It’s just he deserves I’m not saying that you’re not enough or that you’re not good enough. I’m happy for you guys, honestly.


I think I love him. But with words so sweet, I fear he might just be another bee. We are at a lake and he tells me he loves me, Tells me he always wants to be with me, That I am the most beautiful flower, Amongst a field that was once nothing but seed, And I think I love him, But how could I actually know? We are in his car and I am having an anxiety attack, He tells me he loves me, Begs me to breathe, Promises me that he will never leave, And maybe I love him too.

But I am unable to let those three words slip from my mouth, as if they are poison, and he is the one thing I truly care about. I come back from therapy sessions crying, He tells me he loves me.

Gender differences in spoken language: the frequency and type of words used by men and women.

Crunchy numbers A helper monkey made this abstract painting, inspired by your stats. The Leaning Tower of Pisa has steps to reach the top. This […] Admin Magkahawak ang ating kamay at walang kamalay-malay Na tinuruan mo ang puso ko na umibig na tunay Admin Sana Laging Ganito Mayo 15, It’s like sunshine on my window, It makes me happy, Sana walang magbago. Relive Eli and Jackie……….. Enero 6, Matagal-tagal na rin ako hindi nakakpagsulat dito, dahil sa nagdaan na Pasko at Bagong Taon.

Para sa una kong pagsalubong sa bagong taon, gusto ko magpaalala ng ating nakaraan, para maikumpara kung nasaan na tayo ngayon mula sa pinaggalingan natin noon. Ito ay ang kanta ni Louie Heredia na ang pamagat ay, Nagisang Ikaw. Ngiting kasama ng hangin Luhang daloy ng tubig sa ilog na di naglilihim Sa ilog ang […] Admin A Sinful Filipino Salad Oktubre 30, Tayong mga Pilipino, mahilig magpatubo n sariling gulay at prutas sa bakuran natin, o kaya mamitas sa kapit bahay.

Ginawa ko yung inspirasyon sa paggawa ng pagkain na ito.

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Ethiopian Pidgin Arabic more information needed 2: Ghous Moroccan secret language more information needed 3: Galgaliya is an Arabic-based Pidgin used by the kalamafi tribe in northeastern Nigeria 4: Nubi language also called Ki-Nubi is a Sudanese Arabic-based Creole language spoken in Uganda around Bombo, and in Kenya around Kibera, by the descendants of Emin Pasha’s Sudanese soldiers who were settled there by the British colonial administration. As a spoken language it is extinct, though a few madrasas still teach the basics of the language as part of their curricula.

Dutch-based Pidgins and Creoles 1: It is mainly spoken in South Africa and Namibia, with smaller numbers of speakers living in Botswana. Afrikaans and Dutch are largely mutually intelligible.

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Looking back now, I estimate that I must have received fifty letters and phone calls over the following two years from people either taking me to task for my “reverse-racism,” or complimenting me on having said things in the essay that they felt needed to be said and that should have been said long before. My close friend and colleague, Leslie Marmon Silko–at the University of New Mexico at the time–was also on the receiving end of both praise and damnation for her essay An Old-Time Indian Attack Conducted in Two Parts, which had appeared in Reed’s and Young’s earlier incarnation of Y’Bird, called Yardbird, the year before mine was published.

Ishmael Reed had previously asked Leslie for a contribution to his journal, and our essays were the response he got. White Shamanism, for a short while, was a hot topic. Leslie centered on two writers in particular–Oliver LaFarge and Gary Snyder–for what she felt was their cultural arrogance in presuming to write from a standpoint of superior knowledge concerning Indian worldviews and spirituality.

My main concern, in the essay, was to lampoon such pretensions and to call attention to the enormous degree of cultural arrogance implicit in such instances of appropriation and capitalization of Indian cultural values. As well, and this is a point that I feel has been largely overlooked by most who have commented verbally and in print about my essay, I wanted to examine how a particular body of bad writing tended to come about.

He said that in the aftermath of both my and Leslie’s essays, the White Shamans began to fade away, so that by there were remarkably few of them left who were still attempting to extract mileage out of such quasi-literary posturings. I was glad to hear of it. Several other Indian writers followed up the issue of White Shamanism after Leslie and I had published our essays, and some have carried the arguments even further, particularly into other areas in which certain Whites have exploited, and continue to do so, in Indian cultural matters.

Further Reflections on Whiteshamanism3 The latter essay paraphrases, to some extent, my essay, but then moves on to examine the pretensions of the three most flagrant non-Indian writers who have shamelessly exploited Indian people in their extremely popular works–Carlos Castaneda, Jamake Highwater, and Lynn Andrews. If I’ve left out anyone here who ought to be included, I apologize.

I would advise anyone interested in how Indian people tend to feel concerning White Shamanism in many repugnant varieties to read the works of all these fine writers.

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