欧宝娱乐

“My tongue was handed down to me
by datus and katipuneros. The truth is
my mouth is a battlefield that
you wouldn鈥檛 know how to fight in.”
― Danabelle Gutierrez, & Until The Dreams Come

“The drive to live in the master鈥檚 house is also symbolic of the desire to become like the master. Our colonized consciousness has convinced us that to be is to be like the master. To be Filipino is not good enough鈥攐r so we we have been taught (or coerced) to believe. It is a reflection of the internalization of the dark shadows projected by the colonizer onto the colonized. These are shadows from which there is no escape, shadows that will keep haunting until they are withdrawn, atoned for, and integrated within the colonizer鈥檚 self”
― Leny Strobel

“The traumas associated with colonization that lasted almost 400 years scarred us all, regardless of our nativity, language, class, or gender. Trauma fragments and fractures the essence of our being and self-knowledge; it disconnects us from each other.鈥� Regardless of your nativity, your memories are colonized. You are born into trauma without an initial understanding of or hermeneutic for your fragmented self and you must work diligently just to explain your own life鈥攖o recognize and name your scars, to educate
yourself about your specific cultural history and uncover its connections to your subjectivity. The ideologies of your family are colonized, and even your own thoughts and actions are colonized, despite your initial unawareness of the systematic forces at work in the simple procedures of your daily life.”
― Melinda L de Jesus, Pinay Power: Peminist Critical Theory

“Indigenization as a process, not as a complete return to a precolonial past, recognizes that鈥攊n a sense鈥斺€測ou can鈥檛 go home again,鈥� but the process itself that requires the grasping of the process of psychological colonization/marginalization and the reconstruction of your own personal history means that now 鈥測ou can take home with you wherever you are.鈥� It transforms consciousness.”
― Leny Strobel

“In the collective consciousness of Filipinos, dislocation is assumed to be a natural state. We have learned not to take our identity crises seriously. We have learned instead to laugh, and sing, and dance, for it seems that these are the only permissible ways of asserting an identity. We often question ourselves on the worthiness of the struggle and resign ourselves to the hands of the gods. This is where the Catholic and Protestant Churches have attained a measure of 鈥渟uccess,鈥� for by preaching sin and hell, churches appeal to the fatalistic and frightened consciousness of the oppressed. The promise of A personal story 21
heaven becomes a relief for their existential fatigue. The more the masses are drowned in a culture of silence, the more they take refuge in churches that offer pie in the sky by and by. They see the church as a womb where they can hide from an oppressive society. In despising the world as one of vice, sin, and impurity, they are in one sense taking revenge on their oppressors. This directs their anger against the world instead of the social system that runs the world. By doing so, they hope to reach transcendence without passing the way of the mundane. The pain of domination leads them to accept this anesthesia with the hope that it will strengthen them to fight sin and the devil, leaving untouched the real source of oppression.”
― Leny Strobel