Chester Cabalza recommends his visitors to please read the original & full text of the case cited. Xie xie!
People vs Mangllalan
G.R. No. L-38538
April 15, 1988
Facts:
On September 3, 1972 in Barrio Punti East, Sta. Ana, Cagayan, Ka Daniel who appears to be the leader of the New People's Army (NPA) in the area directed Andres Manglallan, Cesar Alvarez, Domingo Ramos, and Virgilio Ballesteros, members of the NPA to go to Barrio Punti and kill one Apolonio Ragual who was suspected by Ka Daniel to be a Philippine Constabulary (PC) informer. Said four went to the barrio of Ragual. Manglallan carrying a Browning shotgun, Ramos a Thompson, Alvarez a carbine, and Ballesteros a homemade gun called Bulldog. They arrived at Punti at 9:00 A.M. and they saw Ragual at the river bank giving his carabao a bath. Ramos went to him and after a while shot him with his gun. Manglallan also shot him with his Browning followed with another shot by Alvarez, as a result of which Ragual fell down and died. Manglallan then placed on the dead body of Ragual a writing and drawing made by their association warning the people and the PC of their activities. Thereafter, the group returned and reported to Ka Daniel that Ragual was already dead. Dr. Leonides Flores, the Municipal Health Officer of Sta. Ana, Cagayan conducted a post-mortem examination on the remains of Apolonio Ragual at about 4:00 P.M. of the same day, after which he issued an autopsy report showing multiple gunshot wounds suffered by the deceased and finding the cause of death to be severe hemorrhage, shock secondary to multiple gunshot wounds.
Issue:
Whether the accused is liable for the crime of murder under Art. 248 and subversive act such as rebellion or insurrection under Arts. 134 and 135 of the RPC?
Held:
Yes. The Court finds the accused Andres Manglallan guilty beyond reasonable doubt of the crime of murder, defined and penalized under Article 248 of the Revised Penal Code, without any aggravating or mitigating circumstance offsetting each other, and sentences him to suffer reclusion perpetua to indemnify the heirs of the victim in the amount of TWELVE THOUSAND PESOS (P12,000.00) without, however, serving subsidiary imprisonment in case of insolvency; and to pay the costs.
The judgment appealed from is modified by convicting the accused-appellant of the crime of rebellion punishable under Article 135 of the Revised Penal Code and not of murder. Considering that the commission of the offense was attended by the mitigating circumstance of voluntary surrendered, and applying the Indeterminate Sentence Law, appellant is hereby imposed an indeterminate penalty of imprisonment of Two (2) Years and Four (4) Months of prision correccional as minimum to Six (6) Years and One (1) Day of prision mayor as maximum to pay a fine of P10,000.00 and to indemnify the heirs of the deceased Apolonio Ragual in the amount of P30,000.00. As the accused-appellant is a detention prisoner in the New Bilibid Prisons and he appears to have been under detention for a period beyond the period of the penalty herein-above imposed on him, he is hereby ordered Released immediately from detention unless he is being held for some other charges. This Decision is immediately executory.
Case Digest by: cbcabalza2010
Monday, February 8, 2010
People vs Hernandez
Chester Cabalza recommends his visitors to please read the original & full text of the case cited. Xie xie!
People vs Hernandez
G.R. No. L-6025
May 30, 1964
Facts:
This is the appeal prosecuted by the defendants from the judgment rendered by the Court of First Instance of Manila, Hon. Agustin P. Montesa, presiding, in its Criminal Case No. 15841, People vs. Amado V. Hernandez, et al., and Criminal Case No. 15479, People vs. Bayani Espiritu, et al. In Criminal Case No. 15841 (G.R. No. L-6026) the charge is for Rebellion with Multiple Murder, Arsons and Robberies. The appellants are Amado V. Hernandez, Juan J. Cruz, Genaro de la Cruz, Amado Racanday, Fermin Rodillas and Julian Lumanog; Aquilino Bunsol, Adriano Samson and Andres Baisa, Jr. were among those sentenced in the judgment appealed from, but they have withdrawn their appeal. In Criminal Case No. 15479 (G.R. No. L-6026) the charge is for rebellion with murders, arsons and kidnappings. The accused are Bayani Espiritu Teopista Valerio and Andres Balsa, Jr.; they all appealed but Andres Balsa, Jr. withdrew his appeal.
A joint trial of both cases was held, after which the court rendered the decision subject of the present appeals.
Issue:
Whether or not the defendants-appelants are liable for the crime of conspiracy and proposal to commit rebellion or insurrection under Art. 136 of the RPC?
Held:
The court found defendants-appellants Hernandez, member of the Communist Party of the Philippines, President of the Congress of Labor Organizations (CLO), had close connections with the Secretariat of the Communist Party and held continuous communications with its leaders and its members, and others, guilty as principal of the crime charged against him and sentenced him to suffer the penalty of reclusion perpetua with the accessories provided by law, and to pay the proportionate amount of the costs.
In the testimonies shown in court, it further appears that Taruc and other CPP leaders used to send notes to appellant Hernandez, who in turn issued press releases for which he found space in the local papers. His acts in this respect belong to the category of propaganda, to which he appears to have limited his actions as a Communist.
However, in their appeal, defendants-appellants Amado V. Hernandez, Juan J. Cruz, Amado Racanday and Genaro de la Cruz are absolved from the charges contained in the information, with their proportionate share of the costs de oficio.
But other defendants-appellants, namely, Julian Lumanog and Fermin Rodillas, Bayani Espiritu and Teopista Valerio were found guilty of the crime of conspiracy to commit rebellion, as defined and punished in Article 136 of the Revised Penal Code, and each and everyone of them is hereby sentenced to suffer imprisonment for five years, four months and twenty-one days of prision correccional, and to pay a fine of P5,000.00, with subsidiary imprisonment in case of insolvency and to pay their proportional share of the costs.
Advocacy of Communism put into Action
The advocacy of Communism or Communistic theory and principle is not to be considered as a criminal act of conspiracy unless transformed or converted into an advocacy of action. In the very nature of things, mere advocacy of a theory or principle is insufficient unless the communist advocates action, immediate and positive, the actual agreement to start an uprising or rebellion or an agreement forged to use force and violence in an uprising of the working class to overthrow constituted authority and seize the reins of Government itself. Unless action is actually advocated or intended or contemplated, the Communist is a mere theorist, merely holding belief in the supremacy of the proletariat a Communist does not yet advocate the seizing of the reins of Government by it. As a theorist the Communist is not yet actually considered as engaging in the criminal field subject to punishment. Only when the Communist advocates action and actual uprising, war or otherwise, does he become guilty of conspiracy to commit rebellion.
Legal considerations on the Appeal of the defendant-appellants
All the other defendants were found guilty as accomplices in the crime of rebellion as charged in the information and were each sentenced to suffer the penalty of 10 years and one day of prision mayor, with the accessories provided by law, and to pay their proportionate share of the costs.
Legal Considerations — Before proceeding to consider the appeals of the other defendants, it is believed useful if not necessary to lay dawn the circumstances or facts that may be determinative of their criminal responsibility or the existence or nature thereof. To begin with, as We have exhaustively discussed in relation to the appeal of Hernandez, we do not believe that mere membership in the Communist Party or in the CLO renders the member liable, either of rebellion or of conspiracy to commit rebellion, because mere membership and nothing more merely implies advocacy of abstract theory or principle without any action being induced thereby; and that such advocacy becomes criminal only if it is coupled with action or advocacy of action, namely, actual rebellion or conspiracy to commit rebellion, or acts conducive thereto or evincing the same. On the other hand, membership in the HMB (Hukbalahap) implies participation in an actual uprising or rebellion to secure, as the Huks pretend, the liberation of the peasants and laboring class from thraldom. By membership in the HMB, one already advocates uprising and the use of force, and by such membership he agrees or conspires that force be used to secure the ends of the party. Such membership, therefore, even if there is nothing more, renders the member guilty of conspiracy to commit rebellion punishable by law.
Case Digest by: cbcabalza2010
People vs Hernandez
G.R. No. L-6025
May 30, 1964
Facts:
This is the appeal prosecuted by the defendants from the judgment rendered by the Court of First Instance of Manila, Hon. Agustin P. Montesa, presiding, in its Criminal Case No. 15841, People vs. Amado V. Hernandez, et al., and Criminal Case No. 15479, People vs. Bayani Espiritu, et al. In Criminal Case No. 15841 (G.R. No. L-6026) the charge is for Rebellion with Multiple Murder, Arsons and Robberies. The appellants are Amado V. Hernandez, Juan J. Cruz, Genaro de la Cruz, Amado Racanday, Fermin Rodillas and Julian Lumanog; Aquilino Bunsol, Adriano Samson and Andres Baisa, Jr. were among those sentenced in the judgment appealed from, but they have withdrawn their appeal. In Criminal Case No. 15479 (G.R. No. L-6026) the charge is for rebellion with murders, arsons and kidnappings. The accused are Bayani Espiritu Teopista Valerio and Andres Balsa, Jr.; they all appealed but Andres Balsa, Jr. withdrew his appeal.
A joint trial of both cases was held, after which the court rendered the decision subject of the present appeals.
Issue:
Whether or not the defendants-appelants are liable for the crime of conspiracy and proposal to commit rebellion or insurrection under Art. 136 of the RPC?
Held:
The court found defendants-appellants Hernandez, member of the Communist Party of the Philippines, President of the Congress of Labor Organizations (CLO), had close connections with the Secretariat of the Communist Party and held continuous communications with its leaders and its members, and others, guilty as principal of the crime charged against him and sentenced him to suffer the penalty of reclusion perpetua with the accessories provided by law, and to pay the proportionate amount of the costs.
In the testimonies shown in court, it further appears that Taruc and other CPP leaders used to send notes to appellant Hernandez, who in turn issued press releases for which he found space in the local papers. His acts in this respect belong to the category of propaganda, to which he appears to have limited his actions as a Communist.
However, in their appeal, defendants-appellants Amado V. Hernandez, Juan J. Cruz, Amado Racanday and Genaro de la Cruz are absolved from the charges contained in the information, with their proportionate share of the costs de oficio.
But other defendants-appellants, namely, Julian Lumanog and Fermin Rodillas, Bayani Espiritu and Teopista Valerio were found guilty of the crime of conspiracy to commit rebellion, as defined and punished in Article 136 of the Revised Penal Code, and each and everyone of them is hereby sentenced to suffer imprisonment for five years, four months and twenty-one days of prision correccional, and to pay a fine of P5,000.00, with subsidiary imprisonment in case of insolvency and to pay their proportional share of the costs.
Advocacy of Communism put into Action
The advocacy of Communism or Communistic theory and principle is not to be considered as a criminal act of conspiracy unless transformed or converted into an advocacy of action. In the very nature of things, mere advocacy of a theory or principle is insufficient unless the communist advocates action, immediate and positive, the actual agreement to start an uprising or rebellion or an agreement forged to use force and violence in an uprising of the working class to overthrow constituted authority and seize the reins of Government itself. Unless action is actually advocated or intended or contemplated, the Communist is a mere theorist, merely holding belief in the supremacy of the proletariat a Communist does not yet advocate the seizing of the reins of Government by it. As a theorist the Communist is not yet actually considered as engaging in the criminal field subject to punishment. Only when the Communist advocates action and actual uprising, war or otherwise, does he become guilty of conspiracy to commit rebellion.
Legal considerations on the Appeal of the defendant-appellants
All the other defendants were found guilty as accomplices in the crime of rebellion as charged in the information and were each sentenced to suffer the penalty of 10 years and one day of prision mayor, with the accessories provided by law, and to pay their proportionate share of the costs.
Legal Considerations — Before proceeding to consider the appeals of the other defendants, it is believed useful if not necessary to lay dawn the circumstances or facts that may be determinative of their criminal responsibility or the existence or nature thereof. To begin with, as We have exhaustively discussed in relation to the appeal of Hernandez, we do not believe that mere membership in the Communist Party or in the CLO renders the member liable, either of rebellion or of conspiracy to commit rebellion, because mere membership and nothing more merely implies advocacy of abstract theory or principle without any action being induced thereby; and that such advocacy becomes criminal only if it is coupled with action or advocacy of action, namely, actual rebellion or conspiracy to commit rebellion, or acts conducive thereto or evincing the same. On the other hand, membership in the HMB (Hukbalahap) implies participation in an actual uprising or rebellion to secure, as the Huks pretend, the liberation of the peasants and laboring class from thraldom. By membership in the HMB, one already advocates uprising and the use of force, and by such membership he agrees or conspires that force be used to secure the ends of the party. Such membership, therefore, even if there is nothing more, renders the member guilty of conspiracy to commit rebellion punishable by law.
Case Digest by: cbcabalza2010
People vs Cruz
Chester Cabalza recommends his visitors to please read the original & full text of the case cited. Xie xie!
People vs Cruz
G.R. No. L-11870
October 16, 1961
Facts:
Appeal from a decision of the Court of First Instance of Rizal convicting appellants Paterno Cruz and Benito Cruz of "rebellion with robbery with homicide," and appellant Fermin Tolentino of "rebellion with arson, with murder and robbery." The penalty imposed upon appellants is being life imprisonment.
The appelants being then ranking officers and/or members of, or otherwise affiliated with the Communist Party of the Philippines and the "Hukbong Mapagpalaya Ng Bayan (HMB)" otherwise known as the Hukbalahap (HUK). Thus, they are armed force of said Communist Party, having come to an agreement and having decided to commit the crime of rebellion in different events and instances.
Issue:
Whether or not the appellants committed the crime of rebellion?
Held:
Yes. As stated in the brief for the Government, appellants herein are guilty of simple rebellion, inasmuch as the information alleges, and the records show that the acts imputed to them were performed as a means to commit the crime of rebellion and in furtherance thereof, although as Huk Commanders, appellants Benito Cruz and Fermin Tolentino fall under the first paragraph of Article 135 of the Revised Penal Code, which prescribes the penalty of prision mayor and a fine not exceeding P20,000, whereas appellant Paterno Cruz comes under the second paragraph of said article, which prescribes the penalty of prision mayor in its minimum period. Accordingly, the penalty meted out to appellants Benito Cruz and Fermin Tolentino should be reduced to ten (10) years of prision mayor, with the accessory penalties prescribed by law, and to pay each a fine of P10,000, and appellant Paterno Cruz should be sentenced to six (6) years, eight (8) months and one (1) day of prision mayor, with the accessory penalties prescribed by law.
The decision appealed from is hereby affirmed in all other respects, with the proportionate part of the costs against said appellants.
Case Digest by: cbcabalza2010
People vs Cruz
G.R. No. L-11870
October 16, 1961
Facts:
Appeal from a decision of the Court of First Instance of Rizal convicting appellants Paterno Cruz and Benito Cruz of "rebellion with robbery with homicide," and appellant Fermin Tolentino of "rebellion with arson, with murder and robbery." The penalty imposed upon appellants is being life imprisonment.
The appelants being then ranking officers and/or members of, or otherwise affiliated with the Communist Party of the Philippines and the "Hukbong Mapagpalaya Ng Bayan (HMB)" otherwise known as the Hukbalahap (HUK). Thus, they are armed force of said Communist Party, having come to an agreement and having decided to commit the crime of rebellion in different events and instances.
Issue:
Whether or not the appellants committed the crime of rebellion?
Held:
Yes. As stated in the brief for the Government, appellants herein are guilty of simple rebellion, inasmuch as the information alleges, and the records show that the acts imputed to them were performed as a means to commit the crime of rebellion and in furtherance thereof, although as Huk Commanders, appellants Benito Cruz and Fermin Tolentino fall under the first paragraph of Article 135 of the Revised Penal Code, which prescribes the penalty of prision mayor and a fine not exceeding P20,000, whereas appellant Paterno Cruz comes under the second paragraph of said article, which prescribes the penalty of prision mayor in its minimum period. Accordingly, the penalty meted out to appellants Benito Cruz and Fermin Tolentino should be reduced to ten (10) years of prision mayor, with the accessory penalties prescribed by law, and to pay each a fine of P10,000, and appellant Paterno Cruz should be sentenced to six (6) years, eight (8) months and one (1) day of prision mayor, with the accessory penalties prescribed by law.
The decision appealed from is hereby affirmed in all other respects, with the proportionate part of the costs against said appellants.
Case Digest by: cbcabalza2010
La Bugal-B’Laan v. Ramos
Chester Cabalza recommends his visitors to please read the original & full text of the case cited. Xie xie!
La Bugal-B’Laan v. Ramos
G.R. No. 127882.
December 1, 2004
Facts:
The Petition for Prohibition and Mandamus before the Court challenges the constitutionality of (1) Republic Act 7942 (The Philippine Mining Act of 1995); (2) its Implementing Rules and Regulations (DENR Administrative Order [DAO] 96-40); and (3) the Financial and Technical Assistance Agreement (FTAA) dated 30 March 1995, executed by the government with Western Mining Corporation (Philippines), Inc. (WMCP).
On 27 January 2004, the Court en banc promulgated its Decision, granting the Petition and declaring the unconstitutionality of certain provisions of RA 7942, DAO 96-40, as well as of the entire FTAA executed between the government and WMCP, mainly on the finding that FTAAs are service contracts prohibited by the 1987 Constitution. The Decision struck down the subject FTAA for being similar to service contracts,[9] which, though permitted under the 1973 Constitution, were subsequently denounced for being antithetical to the principle of sovereignty over our natural resources, because they allowed foreign control over the exploitation of our natural resources, to the prejudice of the Filipino nation.
The Decision quoted several legal scholars and authors who had criticized service contracts for, inter alia, vesting in the foreign contractor exclusive management and control of the enterprise, including operation of the field in the event petroleum was discovered; control of production, expansion and development; nearly unfettered control over the disposition and sale of the products discovered/extracted; effective ownership of the natural resource at the point of extraction; and beneficial ownership of our economic resources. According to the Decision, the 1987 Constitution (Section 2 of Article XII) effectively banned such service contracts. Subsequently, Victor O. Ramos (Secretary, Department of Environment and Natural Resources [DENR]), Horacio Ramos (Director, Mines and Geosciences Bureau [MGB-DENR]), Ruben Torres (Executive Secretary), and the WMC (Philippines) Inc. filed separate Motions for Reconsideration.
Issue:
Whether or not the Court has a role in the exercise of the power of control over the EDU of our natural resources?
Held:
The Chief Executive is the official constitutionally mandated to “enter into agreements with foreign owned corporations.” On the other hand, Congress may review the action of the President once it is notified of “every contract entered into in accordance with this [constitutional] provision within thirty days from its execution.” In contrast to this express mandate of the President and Congress in the exploration, development and utilization (EDU) of natural resources, Article XII of the Constitution is silent on the role of the judiciary. However, should the President and/or Congress gravely abuse their discretion in this regard, the courts may -- in a proper case -- exercise their residual duty under Article VIII. Clearly then, the judiciary should not inordinately interfere in the exercise of this presidential power of control over the EDU of our natural resources.
Under the doctrine of separation of powers and due respect for co-equal and coordinate branches of government, the Court must restrain itself from intruding into policy matters and must allow the President and Congress maximum discretion in using the resources of our country and in securing the assistance of foreign groups to eradicate the grinding poverty of our people and answer their cry for viable employment opportunities in the country. “The judiciary is loath to interfere with the due exercise by coequal branches of government of their official functions.” As aptly spelled out seven decades ago by Justice George Malcolm, “Just as the Supreme Court, as the guardian of constitutional rights, should not sanction usurpations by any other department of government, so should it as strictly confine its own sphere of influence to the powers expressly or by implication conferred on it by the Organic Act.” Let the development of the mining industry be the responsibility of the political branches of government. And let not the Court interfere inordinately and unnecessarily. The Constitution of the Philippines is the supreme law of the land. It is the repository of all the aspirations and hopes of all the people.
The Constitution should be read in broad, life-giving strokes. It should not be used to strangulate economic growth or to serve narrow, parochial interests. Rather, it should be construed to grant the President and Congress sufficient discretion and reasonable leeway to enable them to attract foreign investments and expertise, as well as to secure for our people and our posterity the blessings of prosperity and peace. The Court fully sympathize with the plight of La Bugal B’laan and other tribal groups, and commend their efforts to uplift their communities. However, the Court cannot justify the invalidation of an otherwise constitutional statute along with its implementing rules, or the nullification of an otherwise legal and binding FTAA contract. The Court believes that it is not unconstitutional to allow a wide degree of discretion to the Chief Executive, given the nature and complexity of such agreements, the humongous amounts of capital and financing required for large-scale mining operations, the complicated technology needed, and the intricacies of international trade, coupled with the State’s need to maintain flexibility in its dealings, in order to preserve and enhance our country’s competitiveness in world markets. On the basis of this control standard, the Court upholds the constitutionality of the Philippine Mining Law, its Implementing Rules and Regulations - insofar as they relate to financial and technical agreements - as well as the subject Financial and Technical Assistance Agreement (FTAA).
La Bugal-B’Laan v. Ramos
G.R. No. 127882.
December 1, 2004
Facts:
The Petition for Prohibition and Mandamus before the Court challenges the constitutionality of (1) Republic Act 7942 (The Philippine Mining Act of 1995); (2) its Implementing Rules and Regulations (DENR Administrative Order [DAO] 96-40); and (3) the Financial and Technical Assistance Agreement (FTAA) dated 30 March 1995, executed by the government with Western Mining Corporation (Philippines), Inc. (WMCP).
On 27 January 2004, the Court en banc promulgated its Decision, granting the Petition and declaring the unconstitutionality of certain provisions of RA 7942, DAO 96-40, as well as of the entire FTAA executed between the government and WMCP, mainly on the finding that FTAAs are service contracts prohibited by the 1987 Constitution. The Decision struck down the subject FTAA for being similar to service contracts,[9] which, though permitted under the 1973 Constitution, were subsequently denounced for being antithetical to the principle of sovereignty over our natural resources, because they allowed foreign control over the exploitation of our natural resources, to the prejudice of the Filipino nation.
The Decision quoted several legal scholars and authors who had criticized service contracts for, inter alia, vesting in the foreign contractor exclusive management and control of the enterprise, including operation of the field in the event petroleum was discovered; control of production, expansion and development; nearly unfettered control over the disposition and sale of the products discovered/extracted; effective ownership of the natural resource at the point of extraction; and beneficial ownership of our economic resources. According to the Decision, the 1987 Constitution (Section 2 of Article XII) effectively banned such service contracts. Subsequently, Victor O. Ramos (Secretary, Department of Environment and Natural Resources [DENR]), Horacio Ramos (Director, Mines and Geosciences Bureau [MGB-DENR]), Ruben Torres (Executive Secretary), and the WMC (Philippines) Inc. filed separate Motions for Reconsideration.
Issue:
Whether or not the Court has a role in the exercise of the power of control over the EDU of our natural resources?
Held:
The Chief Executive is the official constitutionally mandated to “enter into agreements with foreign owned corporations.” On the other hand, Congress may review the action of the President once it is notified of “every contract entered into in accordance with this [constitutional] provision within thirty days from its execution.” In contrast to this express mandate of the President and Congress in the exploration, development and utilization (EDU) of natural resources, Article XII of the Constitution is silent on the role of the judiciary. However, should the President and/or Congress gravely abuse their discretion in this regard, the courts may -- in a proper case -- exercise their residual duty under Article VIII. Clearly then, the judiciary should not inordinately interfere in the exercise of this presidential power of control over the EDU of our natural resources.
Under the doctrine of separation of powers and due respect for co-equal and coordinate branches of government, the Court must restrain itself from intruding into policy matters and must allow the President and Congress maximum discretion in using the resources of our country and in securing the assistance of foreign groups to eradicate the grinding poverty of our people and answer their cry for viable employment opportunities in the country. “The judiciary is loath to interfere with the due exercise by coequal branches of government of their official functions.” As aptly spelled out seven decades ago by Justice George Malcolm, “Just as the Supreme Court, as the guardian of constitutional rights, should not sanction usurpations by any other department of government, so should it as strictly confine its own sphere of influence to the powers expressly or by implication conferred on it by the Organic Act.” Let the development of the mining industry be the responsibility of the political branches of government. And let not the Court interfere inordinately and unnecessarily. The Constitution of the Philippines is the supreme law of the land. It is the repository of all the aspirations and hopes of all the people.
The Constitution should be read in broad, life-giving strokes. It should not be used to strangulate economic growth or to serve narrow, parochial interests. Rather, it should be construed to grant the President and Congress sufficient discretion and reasonable leeway to enable them to attract foreign investments and expertise, as well as to secure for our people and our posterity the blessings of prosperity and peace. The Court fully sympathize with the plight of La Bugal B’laan and other tribal groups, and commend their efforts to uplift their communities. However, the Court cannot justify the invalidation of an otherwise constitutional statute along with its implementing rules, or the nullification of an otherwise legal and binding FTAA contract. The Court believes that it is not unconstitutional to allow a wide degree of discretion to the Chief Executive, given the nature and complexity of such agreements, the humongous amounts of capital and financing required for large-scale mining operations, the complicated technology needed, and the intricacies of international trade, coupled with the State’s need to maintain flexibility in its dealings, in order to preserve and enhance our country’s competitiveness in world markets. On the basis of this control standard, the Court upholds the constitutionality of the Philippine Mining Law, its Implementing Rules and Regulations - insofar as they relate to financial and technical agreements - as well as the subject Financial and Technical Assistance Agreement (FTAA).
Thursday, February 4, 2010
Best Summer Destinations in the Philippines, HongKong, Singapore and Thailand
Let me quantify my bizarre yet best nature trips that I’ve wandered so far. I deem there were far more terrific heavenly places that other travelers/adventurers have seen most than my own favelist here. But these divine destinations and ultimate nature outings of mine are just few of the many idyllic and beautiful places that thrilled but sometimes bored me each time I reminisce and revisit it.
BEACHES/ISLANDS
Camiguin Island, Mindanao – truly I see this ‘island born of fire’ as hot summer place! It plays host to seven volcanoes, including the still-active Mount Hibok-Hibok. The volcanic island allures me with its simple yet rustic lifestyle, beautiful mountain ranges, white sand beaches and blue waters. It boasts grand panoramic views situated in a pear-shaped island desired by many vacationers and foreigners. I’ve memorable pictures taken at the sunken cemetery with a huge cross floating on the beach, the attractive Katibawasan falls, ruins of Catarman church, and then dip in a spa-like hot springs of Mambajao in Esperanza. Also, the PHIVOLCS station at the slopes of Hibok-Hibok is a must see and the life-size Stations of the Cross, somewhere in one of the mountains. Sad to say, I wasn’t able to see the famed White Island with powdery sandbar and the picturesque Mt. Hibok-Hibok as grand backdrop.
Corregidor Island, Cavite – been here thrice and standing tall like McArthur exclaiming his famed line, “I shall return’. Surely I will return over and over to this tadpole-shaped island soon with my wife and son. Corregidor Island is memorable to me because it was here where I brought my parents and brothers when I first received my first paycheck from my first job. This was my simple treat to them that really paid off for more blessings. Very historical and educational and is proximate off Manila Bay via commercial ferry. The island tour and its melodramatic Malinta tunnel lights and sounds presentation can take you back in time during the horrors of WW2.
Guimaras and Inampulugan Islands – also been here thrice, seeing its beauty in pre and post-oil spill spell. Still, Guimaras and Inampulugan Islands can become premiere ecotourist destinations. Saved by the present progressive governor who wants Guimaras to become self-reliant not only from its mangoes and cashew nuts exports but also to harness the skills and talents of its smiling natives. Favorite pasalubong: Mango sauce, used by my wife to serve me her delightful mango-flavored carbonara, a.k.a ‘carbo mango’.
Donsol, Sorsogon – the only consolation in my month-long stay here was inspired by my batchmates in anthropology fieldschool during the last quarter of my college. We excavated artifacts from Spanish period shipyard for our archeology class and did commendable cultural research work with my groupmates and best buddies Jonwell and Patrick. Notwithstanding that the biological anthropology part of our fieldschool was conducted in Magallanes, Sorsogon. Regrettably, the class didn’t see Donsol’s marine treasures - the ‘butanding’ or whale sharks, known as the largest fish in the world, despite that it was peak season when we stayed-in.
Honeymoon Island, Palanan Isabela – flying a chartered plane from Tuguegarao City airport and across the distance from a bird’s eye view, above the wilderness of the largest virgin forest in the country, crowns of giant trees in vast Palanan’s jungle look like bunches of broccoli. Inland, I never thought that it stood historic since the Americans captured Gen. Emilio Aguinaldo here. My first time to throw up sailing at the vast Pacific Ocean off Honeymoon Island to search for band of nomadic Agta. Auspiciously we reached a village surrounded by coves with very refined white sands and outlandish exquisiteness of unique flora and fauna.
Honda Bay, Palawan – i might come back by end of May in Palawan. The last time I’d been to the ‘last frontier’, it possessed me with unique spirit as if I was transported to Ha Long Bay in Vietnam. Clear streams, acropolises of limestone hills, refreshing environment are striking vignettes to the soul. Rice paddies gracefully grow at the lush mountain’s foot. Winds flirtingly blow northeast. The balinsasayaw and other migratory birds splendidly flock, flying in V-formation across the clear blue skies. This paradise-island swanks elongated shores of white crystalline beads of sands and ideal place to plant and grow various species of mangroves. In Honda Bay, I enjoy gawking at kayaks frolicked by disgraced wave, battling against a new cyclone of winds.
Huan Hin, Thailand – the ‘favorite summer vacation of Thai royalty’. Upper class resorts, spas and five-star hotels flank fronting the beach line. Wonderfully sketched and is attracting massive Caucasian tourists, rivaled by Pattaya and Phuket Island. The place is known for its night market but strolling along the beach and horse back-riding seem to be a good idea when I was there.
Puerto Galera, Oriental Mindoro – thanks to ndcp for sponsoring my wife and me with the rest of the research gang to enjoy a hot summer gig last year. There was nothing to worry about food, beer and wine, and transport because everything was free for this trip. Splashes in warm water, snorkeling, fast-paced banana boats, poises and poses in front of flashes, spectacles of unknown souls, in a summer hotspot – full of merry people.
San Juan, La Union – the north’s ‘surfing mecca’ is a place to be for wannabe and good surfers who dare the waves with their death-defying stunts. A long stretch of black sands and awesome mountains on both ends show the magnanimity of the stunning surf beach. There’s a tourist inn, the only tall edifice at the exclusive beach front of mostly rich businessmen and beach addict in San Fernando. But usually silence enshrouds the young night that only murmurs of the sea can be heard aloud.
Silagiin Bay, Zambales – Not the usual summer vacation when we arrived here in this unexploited cove of Silangiin Bay in Zambales, across the distance from Subic Free Port. Handsome rock formations and denuded mountain ranges astound me to safeguard the virgin cove from typhoons. Good investment for possible summerhouses and recreational facilities for retired people. But it boasts great seascape and panoramic summit.
Siloso Beach, Singapore – Not the type of beach resort that I would want to enjoy and stay longer. I was laughing at myself when I saw this place because everything can be so artificial. Yes the place is artificially made for tourists and residents of tiny Singapore in Sentosa Island. Money can buy artificial happiness. Yep, Singapore has lots of money and can buy powdery sands from Indonesia or the Philippines to reclaim a beach resort. Consolation prize: tour around Sentosa Island.
CAVES and HILLS and MOUNTAINS
Underground River, Palawan – a candidate to the seven nature wonders of the world. A grand entry to St. Paul’s Subterranean Park welcomes all kinds of tourists. I was astonished by the towering limestone formations. Hanging mosses like curtains to great palaces of limestones. Monitor lizards and monkeys are guardians of this gorgeous paradise. Jurassic park when I mesmerized about the place. Appearing like a celebrity among the planet of giant lizards and monkeys. The mouth of the cave is magnificent. Visitors are ferried by boats inside the majestic cathedral cave’s mouth. Peculiar shapes and blasphemous religious figures formed by stalagmites and stalactites can be seen inside. Flying foxes or bats hanging atop magnetically sleep in the dark caves. Cold water drifts through the caves. Echoes of visitors thump the curved corners.
Callao Caves, Cagayan – from a rough trail going to the town of Peñablanca, I could see the beauty of Sierra Madre mountain ranges. Bravura rugged rocks stretch along the mighty Pinacanauan River. A few slopping limestone formations above the cliff reveal the caves as one of the promising archeological sites today. Behind the Callao caves, the premier and most fascinating cave sites exude a hundred unexplored caverns of the town blessed with unique beauty. There’s a chapel in the first chamber and kayaking in its mighty river is an exhilarating experience.
Sumaging Cave, Sagada Mt. Province – the small community is intimate. A pine forested area. Some great men lived here like the Philippine’s father of photography named Masferre and known historian Henry Scott. Some says it is the Philippine’s Shangri-la. If that’s the case, then I should thank my friend Daniel for inviting us in his ancestral house. Hanging coffins are the best treasures and a must see. But exploring the Sumaging caves demand more challenges and adrenaline in touring this Anglican haven. The trip was my version of seven years in Tibet. Best place for soul-searching and nature tripping.
Chocolate Hills, Bohol – perhaps God took his time when he made the Philippine Islands. Perhaps he craved for Hershey’s ‘hugs and kisses’ that time when he created this unusual geologic wonder dubbed as chocolate hills. In my journal when I toured this place I wrote, “the tarsiers might have seen how the Maker landscapes the hills. Perhaps the once barren beauty impregnates a natural park. An awe-inspiring sight that buoys up the spirit of lovers and poets. Neither ancient lore nor modern theory breaks the wonder and sensation of the hills. Summer transforms the gifts of earthly colors. But it glitters so natural like chocolates. To enliven its silence, tell the tarsiers to celebrate, ‘coz these hills are royal splendor of Bohol”. Plus traverse the Loboc River and listen to world-famous singing cherubim and seraphim group called Loboc’s children’s choir in an old church, I can attest that tourists like me will shed tears once hearing their angelic voices. This province in indeed bountiful and beautiful.
Mt. Banahaw, Quezon – mysterious as it may look like, it’s thus far the New Jerusalem for many believers. Perhaps, it’s a Zionist peak for Rizalistas. I can feel transfiguration everytime I visit here. All I can speak of are superlative words like pure, tranquil, spiritual and clean to describe this holy mountain. There are caves that can possibly cleanse your sins once you succeed crawling in jagged and rough caverns. As they say, there is light at the end of the tunnel.
Baguio City – I pity people who tell me that they haven’t been to Baguio city. For God’s sake please do come. I am not from this place but it’s closer to my heart because two of my brothers studied at St. Louis University (SLU) here in Baguio City. One finished his biology and medicine degrees while the younger one finished political science degree. But Baguio is still, ‘the summer capital of the Philippines’. Before Boracay became a fad, Baguio used to be the ‘it’ place. Natural mountainscapes still befall Baguio minus SM city that has changed the urban landscape of Session Road. Might be back this May or early June for a family vacation.
Banaue Rice Terraces, Ifugao – this great rice terraces is endangered to be delisted as UNESCO World Heritage Site because of collapsing terraces. It’s a proud Ifugao-made monument suggesting that we were once great agriculturists. A living testament that rice shortage should not be our major problem. Our ancestors’ ingenuity to build rice terraces should teach us that there are other ways to solve dearth of rice nowadays. The grandest man-made wonder from the dust of nature I’d ever seen so far in the Philippines. Also, the amphitheater-like rice terraces in Batad are grandiose and everlasting.
Gran Cordillera Mountain Range – it’s said to be the highest and largest mountain range in the country. I think the people here are fierce notwithstanding their hilltribe origins. In Kalinga, I’ve joined two separate explorations. The first group with a bunch of geologists who had to scrupulously escape the wrath of natives in Tinglayan amidst a tribal war after we failed convincing them of putting up a potential hydroelectric transmission in their mountains. Then, I’d also joined the UNDP-funded team to consult locals in the clannish pine-forested barrio of Balbalasang National Park. On the other hand in Bakun, Benguet I had a fond memory when I headed a small team, on a special mission as spies for a private security company, that we painstakingly trek in Cold Mountains braving the typhoon coming but the rare view of seeing tall mountains that are covered with lush pine trees and beautiful falls live on my memory.
Mt. Makiling, Laguna – am sure all of you know the legendary story of Mt. Makiling. Aside from UP Los Baños as a major attraction here, I have two doting memories in Makiling. One was in elementary when my parents joined me to see a national Jamboree here and I was amazed that there were jeepneys trailing the mountain heights, plus seeing Team Cagayan that were so active in all the tasks during this boy scout gathering. Secondly, I recall in our Ecological Anthropology, Dr. Dalisay brought us in Makiling to see the aviary of the captive Philippine eagle a.k.a monkey-eating eagle - so tall, amazing and mighty. But recently, I’ve learned from Ms. Anabelle Plantilla, the Executive Director of Haribon Foundation and a very good and humble NGO person I’ve known so far, during our conversation in Guimaras last time, that those avian species were all dead because they were ill-fatedly unfed. At the end, Haribon doesn’t encourage animals and avian species to be locked in the zoos, cages and ocenariums because they believed that animals should live and best be freed in the wild.
Mt. Mayon Vocano, Albay – I’ve seen it from various perspectives and many times I gaze up at this so-called perfect cone from the foot of ruined Cagsaua Church, truly it’s still a majestic volcano yet deadly. I believe that each time this active volcano erupts and bursts its magma; it becomes an instant hit for tourists as well. Ashes fall down from a trajectory to grass-thatched abodes and in ruins of Cagsaua church and the still standing belfry - for centuries strangled by veins of vines.
OCENARIUMS
HongKong Ocean Park – i think it is Asia’s best ocenarium so far. It boasts four-story aquarium displaying extensive collection of marine species (more than 2,000 kinds of fish separate from jellyfish and shark aquariums) that flabbergast children and adults alike. A marine-themed amusement park that I think is more amusing than going to HongKong Disneyland. It has better Ocean Theater and deep atoll reef. A gondola lift (cable car) system makes a perfect treat to view the spectacular Repulse Bay. Hills are pasted with escalators. It seems a whole day trip isn’t enough because there are more fun and ride to choose from.
Singapore’s Underwater World – am quite disappointed when I compare it with marine aquariums at HongKong Ocean Park. The only solace was the Dolphin show at the Dolphin Lagoon in Palawan Beach around Sentosa Island.
Manila Ocean Park – am very disappointed when we went there during its soft opening. I wish the Chinese owners should have opened it with a bang when everything is completed! It’s still not worth it to visit, despite that they’re rushing in to finish the mall and hotels by end of the year. At least we’ve our own now. No need to travel abroad to enjoy ocenariums. Hence. let’s wait and see the proposed $15B investments, ala Las Vegas type of Entertainment City/Bagong Nayong Pilipino along Roxas Boulevard initiated by PAGCOR that will include the tallest tower in the world and the biggest ocenarium in Asia so far.
Ocean Adventure, Subic – this is the place to be for intimate dolphin encounter. The Camayan Wharf has very modern facilities and worthy beautiful mammal show, plus clean waters as habitat for dolphins, false killer whales and sea lions from fresh and lovely Subic Bay maritime world. But it’s quite far away from the duty shops, winding around the asphalted roads around Subic Bay. Can take you an hour if you don’t know its exact location. We were almost lost when we came here. But the experience is better than Manila Ocean Park at the moment and yet it’s quite expensive.
BEACHES/ISLANDS
Camiguin Island, Mindanao – truly I see this ‘island born of fire’ as hot summer place! It plays host to seven volcanoes, including the still-active Mount Hibok-Hibok. The volcanic island allures me with its simple yet rustic lifestyle, beautiful mountain ranges, white sand beaches and blue waters. It boasts grand panoramic views situated in a pear-shaped island desired by many vacationers and foreigners. I’ve memorable pictures taken at the sunken cemetery with a huge cross floating on the beach, the attractive Katibawasan falls, ruins of Catarman church, and then dip in a spa-like hot springs of Mambajao in Esperanza. Also, the PHIVOLCS station at the slopes of Hibok-Hibok is a must see and the life-size Stations of the Cross, somewhere in one of the mountains. Sad to say, I wasn’t able to see the famed White Island with powdery sandbar and the picturesque Mt. Hibok-Hibok as grand backdrop.
Corregidor Island, Cavite – been here thrice and standing tall like McArthur exclaiming his famed line, “I shall return’. Surely I will return over and over to this tadpole-shaped island soon with my wife and son. Corregidor Island is memorable to me because it was here where I brought my parents and brothers when I first received my first paycheck from my first job. This was my simple treat to them that really paid off for more blessings. Very historical and educational and is proximate off Manila Bay via commercial ferry. The island tour and its melodramatic Malinta tunnel lights and sounds presentation can take you back in time during the horrors of WW2.
Guimaras and Inampulugan Islands – also been here thrice, seeing its beauty in pre and post-oil spill spell. Still, Guimaras and Inampulugan Islands can become premiere ecotourist destinations. Saved by the present progressive governor who wants Guimaras to become self-reliant not only from its mangoes and cashew nuts exports but also to harness the skills and talents of its smiling natives. Favorite pasalubong: Mango sauce, used by my wife to serve me her delightful mango-flavored carbonara, a.k.a ‘carbo mango’.
Donsol, Sorsogon – the only consolation in my month-long stay here was inspired by my batchmates in anthropology fieldschool during the last quarter of my college. We excavated artifacts from Spanish period shipyard for our archeology class and did commendable cultural research work with my groupmates and best buddies Jonwell and Patrick. Notwithstanding that the biological anthropology part of our fieldschool was conducted in Magallanes, Sorsogon. Regrettably, the class didn’t see Donsol’s marine treasures - the ‘butanding’ or whale sharks, known as the largest fish in the world, despite that it was peak season when we stayed-in.
Honeymoon Island, Palanan Isabela – flying a chartered plane from Tuguegarao City airport and across the distance from a bird’s eye view, above the wilderness of the largest virgin forest in the country, crowns of giant trees in vast Palanan’s jungle look like bunches of broccoli. Inland, I never thought that it stood historic since the Americans captured Gen. Emilio Aguinaldo here. My first time to throw up sailing at the vast Pacific Ocean off Honeymoon Island to search for band of nomadic Agta. Auspiciously we reached a village surrounded by coves with very refined white sands and outlandish exquisiteness of unique flora and fauna.
Honda Bay, Palawan – i might come back by end of May in Palawan. The last time I’d been to the ‘last frontier’, it possessed me with unique spirit as if I was transported to Ha Long Bay in Vietnam. Clear streams, acropolises of limestone hills, refreshing environment are striking vignettes to the soul. Rice paddies gracefully grow at the lush mountain’s foot. Winds flirtingly blow northeast. The balinsasayaw and other migratory birds splendidly flock, flying in V-formation across the clear blue skies. This paradise-island swanks elongated shores of white crystalline beads of sands and ideal place to plant and grow various species of mangroves. In Honda Bay, I enjoy gawking at kayaks frolicked by disgraced wave, battling against a new cyclone of winds.
Huan Hin, Thailand – the ‘favorite summer vacation of Thai royalty’. Upper class resorts, spas and five-star hotels flank fronting the beach line. Wonderfully sketched and is attracting massive Caucasian tourists, rivaled by Pattaya and Phuket Island. The place is known for its night market but strolling along the beach and horse back-riding seem to be a good idea when I was there.
Puerto Galera, Oriental Mindoro – thanks to ndcp for sponsoring my wife and me with the rest of the research gang to enjoy a hot summer gig last year. There was nothing to worry about food, beer and wine, and transport because everything was free for this trip. Splashes in warm water, snorkeling, fast-paced banana boats, poises and poses in front of flashes, spectacles of unknown souls, in a summer hotspot – full of merry people.
San Juan, La Union – the north’s ‘surfing mecca’ is a place to be for wannabe and good surfers who dare the waves with their death-defying stunts. A long stretch of black sands and awesome mountains on both ends show the magnanimity of the stunning surf beach. There’s a tourist inn, the only tall edifice at the exclusive beach front of mostly rich businessmen and beach addict in San Fernando. But usually silence enshrouds the young night that only murmurs of the sea can be heard aloud.
Silagiin Bay, Zambales – Not the usual summer vacation when we arrived here in this unexploited cove of Silangiin Bay in Zambales, across the distance from Subic Free Port. Handsome rock formations and denuded mountain ranges astound me to safeguard the virgin cove from typhoons. Good investment for possible summerhouses and recreational facilities for retired people. But it boasts great seascape and panoramic summit.
Siloso Beach, Singapore – Not the type of beach resort that I would want to enjoy and stay longer. I was laughing at myself when I saw this place because everything can be so artificial. Yes the place is artificially made for tourists and residents of tiny Singapore in Sentosa Island. Money can buy artificial happiness. Yep, Singapore has lots of money and can buy powdery sands from Indonesia or the Philippines to reclaim a beach resort. Consolation prize: tour around Sentosa Island.
CAVES and HILLS and MOUNTAINS
Underground River, Palawan – a candidate to the seven nature wonders of the world. A grand entry to St. Paul’s Subterranean Park welcomes all kinds of tourists. I was astonished by the towering limestone formations. Hanging mosses like curtains to great palaces of limestones. Monitor lizards and monkeys are guardians of this gorgeous paradise. Jurassic park when I mesmerized about the place. Appearing like a celebrity among the planet of giant lizards and monkeys. The mouth of the cave is magnificent. Visitors are ferried by boats inside the majestic cathedral cave’s mouth. Peculiar shapes and blasphemous religious figures formed by stalagmites and stalactites can be seen inside. Flying foxes or bats hanging atop magnetically sleep in the dark caves. Cold water drifts through the caves. Echoes of visitors thump the curved corners.
Callao Caves, Cagayan – from a rough trail going to the town of Peñablanca, I could see the beauty of Sierra Madre mountain ranges. Bravura rugged rocks stretch along the mighty Pinacanauan River. A few slopping limestone formations above the cliff reveal the caves as one of the promising archeological sites today. Behind the Callao caves, the premier and most fascinating cave sites exude a hundred unexplored caverns of the town blessed with unique beauty. There’s a chapel in the first chamber and kayaking in its mighty river is an exhilarating experience.
Sumaging Cave, Sagada Mt. Province – the small community is intimate. A pine forested area. Some great men lived here like the Philippine’s father of photography named Masferre and known historian Henry Scott. Some says it is the Philippine’s Shangri-la. If that’s the case, then I should thank my friend Daniel for inviting us in his ancestral house. Hanging coffins are the best treasures and a must see. But exploring the Sumaging caves demand more challenges and adrenaline in touring this Anglican haven. The trip was my version of seven years in Tibet. Best place for soul-searching and nature tripping.
Chocolate Hills, Bohol – perhaps God took his time when he made the Philippine Islands. Perhaps he craved for Hershey’s ‘hugs and kisses’ that time when he created this unusual geologic wonder dubbed as chocolate hills. In my journal when I toured this place I wrote, “the tarsiers might have seen how the Maker landscapes the hills. Perhaps the once barren beauty impregnates a natural park. An awe-inspiring sight that buoys up the spirit of lovers and poets. Neither ancient lore nor modern theory breaks the wonder and sensation of the hills. Summer transforms the gifts of earthly colors. But it glitters so natural like chocolates. To enliven its silence, tell the tarsiers to celebrate, ‘coz these hills are royal splendor of Bohol”. Plus traverse the Loboc River and listen to world-famous singing cherubim and seraphim group called Loboc’s children’s choir in an old church, I can attest that tourists like me will shed tears once hearing their angelic voices. This province in indeed bountiful and beautiful.
Mt. Banahaw, Quezon – mysterious as it may look like, it’s thus far the New Jerusalem for many believers. Perhaps, it’s a Zionist peak for Rizalistas. I can feel transfiguration everytime I visit here. All I can speak of are superlative words like pure, tranquil, spiritual and clean to describe this holy mountain. There are caves that can possibly cleanse your sins once you succeed crawling in jagged and rough caverns. As they say, there is light at the end of the tunnel.
Baguio City – I pity people who tell me that they haven’t been to Baguio city. For God’s sake please do come. I am not from this place but it’s closer to my heart because two of my brothers studied at St. Louis University (SLU) here in Baguio City. One finished his biology and medicine degrees while the younger one finished political science degree. But Baguio is still, ‘the summer capital of the Philippines’. Before Boracay became a fad, Baguio used to be the ‘it’ place. Natural mountainscapes still befall Baguio minus SM city that has changed the urban landscape of Session Road. Might be back this May or early June for a family vacation.
Banaue Rice Terraces, Ifugao – this great rice terraces is endangered to be delisted as UNESCO World Heritage Site because of collapsing terraces. It’s a proud Ifugao-made monument suggesting that we were once great agriculturists. A living testament that rice shortage should not be our major problem. Our ancestors’ ingenuity to build rice terraces should teach us that there are other ways to solve dearth of rice nowadays. The grandest man-made wonder from the dust of nature I’d ever seen so far in the Philippines. Also, the amphitheater-like rice terraces in Batad are grandiose and everlasting.
Gran Cordillera Mountain Range – it’s said to be the highest and largest mountain range in the country. I think the people here are fierce notwithstanding their hilltribe origins. In Kalinga, I’ve joined two separate explorations. The first group with a bunch of geologists who had to scrupulously escape the wrath of natives in Tinglayan amidst a tribal war after we failed convincing them of putting up a potential hydroelectric transmission in their mountains. Then, I’d also joined the UNDP-funded team to consult locals in the clannish pine-forested barrio of Balbalasang National Park. On the other hand in Bakun, Benguet I had a fond memory when I headed a small team, on a special mission as spies for a private security company, that we painstakingly trek in Cold Mountains braving the typhoon coming but the rare view of seeing tall mountains that are covered with lush pine trees and beautiful falls live on my memory.
Mt. Makiling, Laguna – am sure all of you know the legendary story of Mt. Makiling. Aside from UP Los Baños as a major attraction here, I have two doting memories in Makiling. One was in elementary when my parents joined me to see a national Jamboree here and I was amazed that there were jeepneys trailing the mountain heights, plus seeing Team Cagayan that were so active in all the tasks during this boy scout gathering. Secondly, I recall in our Ecological Anthropology, Dr. Dalisay brought us in Makiling to see the aviary of the captive Philippine eagle a.k.a monkey-eating eagle - so tall, amazing and mighty. But recently, I’ve learned from Ms. Anabelle Plantilla, the Executive Director of Haribon Foundation and a very good and humble NGO person I’ve known so far, during our conversation in Guimaras last time, that those avian species were all dead because they were ill-fatedly unfed. At the end, Haribon doesn’t encourage animals and avian species to be locked in the zoos, cages and ocenariums because they believed that animals should live and best be freed in the wild.
Mt. Mayon Vocano, Albay – I’ve seen it from various perspectives and many times I gaze up at this so-called perfect cone from the foot of ruined Cagsaua Church, truly it’s still a majestic volcano yet deadly. I believe that each time this active volcano erupts and bursts its magma; it becomes an instant hit for tourists as well. Ashes fall down from a trajectory to grass-thatched abodes and in ruins of Cagsaua church and the still standing belfry - for centuries strangled by veins of vines.
OCENARIUMS
HongKong Ocean Park – i think it is Asia’s best ocenarium so far. It boasts four-story aquarium displaying extensive collection of marine species (more than 2,000 kinds of fish separate from jellyfish and shark aquariums) that flabbergast children and adults alike. A marine-themed amusement park that I think is more amusing than going to HongKong Disneyland. It has better Ocean Theater and deep atoll reef. A gondola lift (cable car) system makes a perfect treat to view the spectacular Repulse Bay. Hills are pasted with escalators. It seems a whole day trip isn’t enough because there are more fun and ride to choose from.
Singapore’s Underwater World – am quite disappointed when I compare it with marine aquariums at HongKong Ocean Park. The only solace was the Dolphin show at the Dolphin Lagoon in Palawan Beach around Sentosa Island.
Manila Ocean Park – am very disappointed when we went there during its soft opening. I wish the Chinese owners should have opened it with a bang when everything is completed! It’s still not worth it to visit, despite that they’re rushing in to finish the mall and hotels by end of the year. At least we’ve our own now. No need to travel abroad to enjoy ocenariums. Hence. let’s wait and see the proposed $15B investments, ala Las Vegas type of Entertainment City/Bagong Nayong Pilipino along Roxas Boulevard initiated by PAGCOR that will include the tallest tower in the world and the biggest ocenarium in Asia so far.
Ocean Adventure, Subic – this is the place to be for intimate dolphin encounter. The Camayan Wharf has very modern facilities and worthy beautiful mammal show, plus clean waters as habitat for dolphins, false killer whales and sea lions from fresh and lovely Subic Bay maritime world. But it’s quite far away from the duty shops, winding around the asphalted roads around Subic Bay. Can take you an hour if you don’t know its exact location. We were almost lost when we came here. But the experience is better than Manila Ocean Park at the moment and yet it’s quite expensive.
Wednesday, February 3, 2010
Eco and Ethnic Tourism, Bird Tourism, and Medical Tourism
Copyright © 2010 by Chester B. Cabalza. All Rights Reserved.
A. Prospects of Ecotourism and Ethnic Tourism
Tourism undeniably provides substantial contribution to the local, national as well as the global economy. The nature, type, and scope of tourism destinations have been developing and evolving into more exciting forms that conventional tourism management find it hard to implement tougher environmental requirements needed for sustainable tourism development. According to World Trade and Tourism Organization (WTTO), sustainable tourism development should meet the needs of the present and host regions while protecting and enhancing opportunities for the future.
The impact of tourism on environment and local cultures, however, need not always be negative. Environmental and cultural sensitivity can be, and should be, integrated into regular tourism programs. Such is the case of ecotourism and ethnic tourism. Because of these alternative itineraries, tourists not only visit the best resorts and shopping malls but also appreciate ecological landscapes and immersion within local communities.
In the Philippines, one successful strategy in promoting ecotourism and ethnic tourism would be the ‘jungle survival’ in Subic. The Subic Bay is a former U.S. naval base transformed into a promising economic hub with preserved primary forests and deep natural harbor. In the jungle survival package, the Agtas, an indigenous Negrito group teaches tourists basic techniques in jungle survival. The Subic Metropolitan Bay Authority (SMBA), the governing body of this booming economic zone, has seen potential commodity using indigenous knowledge by promoting ecotourism and ethnic tourism folded into one. This strategy, in a way, has helped preserve Agta’s traditional culture as well as conserving the ecosystem while selling it as hot items among tourists.
Of course, government plays a major role in determining which places for ecotourism and groups of people for ethnic tourism can be recommended for tourists. Wood (1997) believes that the material sources to reconstruct ritual traditions for tourist consumption has become one of the main factors in selecting appropriate areas for international tourism.
So far, the attraction of ethnic tourism for tourists is based on a conceptualization of the ‘Other’ [Budiwanti, (org. Maunti, 2002)], especially in Third World countries, when people of host countries may see an opportunity to exploit this western fascination of the ‘Other’. External forces like the tourists, through programs such as ecotourism and ethnic tourism seem to turn indigenous cultures as commodities, although, sometimes this has strengthened the creation of new forms of identity.
It is said that while the immediate concern will always be the number of jobs created or lost, and revenues generated or forgone, the less immediate effects, such as environmental and cultural deterioration or revitalization, and the erosion of community identity and cohesion, will require careful and costly studies in concert with broadened public discourse to allow for better appreciation of the significance of tourism among industry insiders and the community at large.
In addition, (Edmons & Leposky, 1998) with the emergence of ecotourism and ethnic tourism in Southeast Asia as ways of promoting heterogeneous cultures and rich flora and fauna, consequently, other interesting packages competing in the market, particularly holiday ownership and timesharing, are also contributory to the development of economic activities through tourism. Experts deem that holiday ownership adds value to a sustainable ecotourismic enterprise in two ways while timeshare exchange has the potential to attract timeshare visitors from all parts of the world to ecotourismic resorts.
B. Prominence of Bird Tourism
Based from the study of the Haribon Foundation, they found out that the Philippines and other countries in the Southeast Asia can be tapped for sanctuaries for “bird” tourism because of migratory birds from cold countries passing by the tropical islands of Southeast Asia.
In the report based from the Birdlife International’s Agenda, bird watching potential in the Philippines using biodiversity for ecotourism programs should be explored as another alternative package for the mushrooming tourism industry in the country and the region as well.
However, it is a fact that there are over 10,000 bird species in the world. One in eight of the world’s birds or 1,211 species faces extinction and one third of globally threatened birds are found in Asia. The birds are also used as good indicators of environmental health and biodiversity. Birds are found almost everywhere in the world but the density of globally threatened birds in the world is uneven.
On the other hand, biodiversity is becoming a rare commodity that can be used to attract nature tourists. In fact, some countries including forested Southeast Asia are particularly important for globally threatened species because 64% of globally threatened species are threatened by unsustainable forestry. Birds are found in all major habitats but forest is particularly important.
Hence, there are more than 7,500 Important Bird Areas (IBAs) in the world and over 2000 are found in Asia while 117 are found in the Philippines. Birds are also found in coastal areas and wetlands. Migrating birds know no boundaries. Given this data, today birdwatchers are the largest of all nature-watching groups worldwide since 78 million birdwatchers traveled and spent US$78 million in one year.
Thus, to sum it up, bird watching or experiencing nature in the wild has good potential in the Philippines and Southeast Asia, as a whole. This could be used to explore the use of flagship species and for ecotourism promotion and product development.
C. Conjectures of Medical Tourism
Medical Tourism (MT) also known as medical travel or health tourism can be broadly defined as a health holiday along with a provision for ‘cost effective’ private medical care in collaboration with the tourism industry for patients needing surgical and/or other forms of specialized treatment. It combines wellness and healthcare alongside leisure and relocation aimed at rejuvenating a person – mentally, physically and emotionally.
Ten years ago medical tourism was hardly heard of. Now, countries in Southeast Asia like the Philippines, Singapore, Thailand and Malaysia are growing as destinations for medical tourism because of world-class physicians and modern technology, with procedures delivered at a fraction of the cost of those in developed countries. These countries have excellent hospitals and stand-alone specialty clinics.
Looking at the ASEAN picture today, more than 250,000 patients per year visit Singapore alone - nearly half of them come from the Middle East. On the other hand, Thailand specializes on cosmetic surgery and dental treatments. Other in-demand procedures like eye surgery, kidney dialysis and organ transplantation are also among the most common procedures sought by medical vacationers in Southeast Asia. For a few patients, Phuket has another attraction as well, the Bangkok Phuket Hospital is the premier place to go for sex-change surgery. In fact, that is one of the top 10 procedures for which patients visit Thailand.
A. Prospects of Ecotourism and Ethnic Tourism
Tourism undeniably provides substantial contribution to the local, national as well as the global economy. The nature, type, and scope of tourism destinations have been developing and evolving into more exciting forms that conventional tourism management find it hard to implement tougher environmental requirements needed for sustainable tourism development. According to World Trade and Tourism Organization (WTTO), sustainable tourism development should meet the needs of the present and host regions while protecting and enhancing opportunities for the future.
The impact of tourism on environment and local cultures, however, need not always be negative. Environmental and cultural sensitivity can be, and should be, integrated into regular tourism programs. Such is the case of ecotourism and ethnic tourism. Because of these alternative itineraries, tourists not only visit the best resorts and shopping malls but also appreciate ecological landscapes and immersion within local communities.
In the Philippines, one successful strategy in promoting ecotourism and ethnic tourism would be the ‘jungle survival’ in Subic. The Subic Bay is a former U.S. naval base transformed into a promising economic hub with preserved primary forests and deep natural harbor. In the jungle survival package, the Agtas, an indigenous Negrito group teaches tourists basic techniques in jungle survival. The Subic Metropolitan Bay Authority (SMBA), the governing body of this booming economic zone, has seen potential commodity using indigenous knowledge by promoting ecotourism and ethnic tourism folded into one. This strategy, in a way, has helped preserve Agta’s traditional culture as well as conserving the ecosystem while selling it as hot items among tourists.
Of course, government plays a major role in determining which places for ecotourism and groups of people for ethnic tourism can be recommended for tourists. Wood (1997) believes that the material sources to reconstruct ritual traditions for tourist consumption has become one of the main factors in selecting appropriate areas for international tourism.
So far, the attraction of ethnic tourism for tourists is based on a conceptualization of the ‘Other’ [Budiwanti, (org. Maunti, 2002)], especially in Third World countries, when people of host countries may see an opportunity to exploit this western fascination of the ‘Other’. External forces like the tourists, through programs such as ecotourism and ethnic tourism seem to turn indigenous cultures as commodities, although, sometimes this has strengthened the creation of new forms of identity.
It is said that while the immediate concern will always be the number of jobs created or lost, and revenues generated or forgone, the less immediate effects, such as environmental and cultural deterioration or revitalization, and the erosion of community identity and cohesion, will require careful and costly studies in concert with broadened public discourse to allow for better appreciation of the significance of tourism among industry insiders and the community at large.
In addition, (Edmons & Leposky, 1998) with the emergence of ecotourism and ethnic tourism in Southeast Asia as ways of promoting heterogeneous cultures and rich flora and fauna, consequently, other interesting packages competing in the market, particularly holiday ownership and timesharing, are also contributory to the development of economic activities through tourism. Experts deem that holiday ownership adds value to a sustainable ecotourismic enterprise in two ways while timeshare exchange has the potential to attract timeshare visitors from all parts of the world to ecotourismic resorts.
B. Prominence of Bird Tourism
Based from the study of the Haribon Foundation, they found out that the Philippines and other countries in the Southeast Asia can be tapped for sanctuaries for “bird” tourism because of migratory birds from cold countries passing by the tropical islands of Southeast Asia.
In the report based from the Birdlife International’s Agenda, bird watching potential in the Philippines using biodiversity for ecotourism programs should be explored as another alternative package for the mushrooming tourism industry in the country and the region as well.
However, it is a fact that there are over 10,000 bird species in the world. One in eight of the world’s birds or 1,211 species faces extinction and one third of globally threatened birds are found in Asia. The birds are also used as good indicators of environmental health and biodiversity. Birds are found almost everywhere in the world but the density of globally threatened birds in the world is uneven.
On the other hand, biodiversity is becoming a rare commodity that can be used to attract nature tourists. In fact, some countries including forested Southeast Asia are particularly important for globally threatened species because 64% of globally threatened species are threatened by unsustainable forestry. Birds are found in all major habitats but forest is particularly important.
Hence, there are more than 7,500 Important Bird Areas (IBAs) in the world and over 2000 are found in Asia while 117 are found in the Philippines. Birds are also found in coastal areas and wetlands. Migrating birds know no boundaries. Given this data, today birdwatchers are the largest of all nature-watching groups worldwide since 78 million birdwatchers traveled and spent US$78 million in one year.
Thus, to sum it up, bird watching or experiencing nature in the wild has good potential in the Philippines and Southeast Asia, as a whole. This could be used to explore the use of flagship species and for ecotourism promotion and product development.
C. Conjectures of Medical Tourism
Medical Tourism (MT) also known as medical travel or health tourism can be broadly defined as a health holiday along with a provision for ‘cost effective’ private medical care in collaboration with the tourism industry for patients needing surgical and/or other forms of specialized treatment. It combines wellness and healthcare alongside leisure and relocation aimed at rejuvenating a person – mentally, physically and emotionally.
Ten years ago medical tourism was hardly heard of. Now, countries in Southeast Asia like the Philippines, Singapore, Thailand and Malaysia are growing as destinations for medical tourism because of world-class physicians and modern technology, with procedures delivered at a fraction of the cost of those in developed countries. These countries have excellent hospitals and stand-alone specialty clinics.
Looking at the ASEAN picture today, more than 250,000 patients per year visit Singapore alone - nearly half of them come from the Middle East. On the other hand, Thailand specializes on cosmetic surgery and dental treatments. Other in-demand procedures like eye surgery, kidney dialysis and organ transplantation are also among the most common procedures sought by medical vacationers in Southeast Asia. For a few patients, Phuket has another attraction as well, the Bangkok Phuket Hospital is the premier place to go for sex-change surgery. In fact, that is one of the top 10 procedures for which patients visit Thailand.
Tuesday, February 2, 2010
Bearer of the Sword: Misconceptions on Islam and Islamism
Copyright © 2010 by Chester B Cabalza. All Rights Reserved.
Today Islam has over a billion followers. It is the second largest monotheistic religion in the world after Christianity. It is no wonder that Islamic faith is spreading rapidly, and alarmingly, Muslim communities or umma are also apparent in many western societies of Europe and the United States. Because of the September 11, 2001 terrorist attack in New York and Washington, it unleashed so much alarm on security worldwide. Many countries of the international community single-handedly condemned the inhumane and violent acts of those accused Muslim groups. Thus, begun the witch-hunting of illustrious Osama bin Laden, multimillionaire and charismatic leader of the global terror group, Al Qaeda.
Because of prevalent fear to most westerners that same terrorist acts would happen in their homelands, their governments are scrupulously monitoring Muslim communities in their sovereign territories to safeguard national security. Imposing laws like no wearing of head scarf or any religious icons in any public places in France; the discrimination of many Muslim South Asians in the United Kingdom; and the blacklisting of suspicious Arabs and North Africans as terrorists in many American immigration offices.
These are some tangible discrimination against people of different color and ethnic groups. Those struggles have strongly led to further schism between the Christian West and some portions of the Islamic East. Although, there had been series of bombings in Spain, Russia and the United Kingdom, and including member-countries of the Influential Islamic Organization Conference (IOC) like Lebanon, Egypt, Jordan, Iraq, Turkey and Indonesia, but this did not deter the Islamic faith, instead it only strengthened the umma or the Muslim community.
The Rapid Spread of Islam
The rapid spread of Islam can be traced back since its classical age. At that time, the First Four Caliphs were established from 632-661 BCE and the first caliphs ruled from Medina in Arabia (Martin, 1996:26). They were known among Sunni Muslims as the Rashidun, or “rightly guided” caliphs, because they had been companions of the Prophet. By the end of the period, Medina proved to be an impractical command post for the growing empire. Arab militias led by able commanders had conquered and begun to settle in Iran, Iraq and Egypt.
Then the Umayyad Caliphs (661-750 CE) assumed power under an Arab dynasty that ruled in Damascus, Syria. This was the period of the consolidation of Arab rule and gradual growth of Arabic culture and Arab influence over the still existing languages and institutions of previous civilizations (Martin, 1996:26). The Arabic Qu’ran played a key role in this development.
In the century following the death of Muhammed in 632 BCE, (Murphey, 2000:37), Islamic forces swept across North Africa and the rest of Arabia. The Islamized Moors of North Africa conquered Granada of Spain and were finally turned back in their advance into France at a battle near Tours in 732 CE. Muslim navies (Denny, 1994: 93) dominated vast stretches of the Mediterranean by that time, and southern shoreline, as well as the coast of Spain and the easternmost coasts, were under Muslim domination.
By the mid-eighth (mid-8th) century, the Islamic empire constituted the dominant power system across the arid zone from the Atlantic to the frontiers of India. This was the first western territory Islam had successfully occupied, and the crossing over into Europe of Muslim forces in that year was the result of long march across North Africa.
But Christians in the eleventh (11th) century planned to re-conquer Andalusia or the Iberian peninsula of Spain under the command of Charles Martel, in which the Crusades started to challenge the two great faiths. For the Christians, (Sardar, 1999:21) the crusades were a major movement against Islam, and they were also movement within Europe against enduring pockets of paganism and against heretics.
At that time, the Arab culture already flourished under the Spanish Muslims, later known as the ‘Moors’, in Granada in northern Spain, and became the melting pot between the Christendom and the Islamic world. In fact, the Moors had influenced Spain’s literature, philosophy, and architecture today, such as the ‘El Cid’ and the Spanish language itself bore witness to Islamic heritage, for it had served as a conduit of many Arabic words into western languages.
Philosophical exchanges between two great faiths and traditions were also apparent at that time. Islamic philosophy (Martin, 1996:122) looked back to al-Farabi as the Second Teacher. But the greatest Muslim philosopher in Islamic history was Ibn Sina (428/1037) or Avicenna. He produced a masterly synthesis of Greek and Islamic wisdom. In fact, (Sardar, 1999:22) the view of Islamic philosophy articulated strongly by Avicenna, that man can never have a direct audience with God, began to gain a small foothold in academic quarters of Christendom.
After the Ummayad caliphate fell in Damascus, another Arab family has risen - the Abbasids (750-1258 CE). In 750 CE, the seat of power shifted to Baghdad as its capital, also known as ‘the City of Peace’ at that time, along the banks of the Tigris River in Mesopotamia. The construction of the original city of Baghdad suggested that beyond its political and economic importance, it was intended to have special symbolic significance. The city was regarded by some as the “navel of the universe,” a designation that had been applied already to sacred cities such as Jerusalem (Martin, 1996:69). It has been suggested that the circular city of Baghdad was a “conscious attempt to relate meaningfully to the conquered world, by Islamizing forms and ideas of old.”
Under the Abbasid rule, Arab hegemony gave way to increasing influence from other elements within the Islamic population. It was also during this period in which classic schools of Islamic Law and theology flourished. As an evidence to the Abbasid Golden Age of scholarly success, (Sardar, 1999:24) a certain Florentine Ricoldo de Montecroce, perhaps a Venetian merchant or scholar, came to Baghdad in 1291 CE. He was totally blind to Muslim learning and intellectual achievements, which at that time presented the zenith of civilization. Out of his biases, his major concern was to attack Islam which he called lax and described Muslims as confused, mendacious, irrational, violent, obscure, and so on. Although, the Abbasid caliphate was indeed, a flourishing and sophisticated academic center.
But the feisty Mongol warriors ended the Classic Age of Islamic Empire under the institution of the caliphate. Originating from Siberia, the ‘barbaric Mongols’, described by western historians, invaded Arabia under the brilliant command of Genghis Khan but ironically, with just a few decades, many of the Mongol lords who occupied the ‘Abode of Islam’ would themselves became Muslims, and the general shape of Islamic civilization remained remarkably without the caliphate of its political symbol.
Fall of the Caliphates and Western Dominion
After the fall of the caliphate, westerners had tooted and perceived Islam negatively. Islam, as it was known as ‘the religion of the sword’ to the west, came into being with the rise of the Ottoman Empire (1412-1918 CE). The Muslims known to most Europeans after the sixteenth (16th) century were called Saracens. In fact, they were the Ottoman Turks, a Sunni Islamic empire. As the Ottoman Empire expanded its territories westward to Europe and spread Islam, (Sardar, 1999:2). Europeans perceived Muslims as unfathomable and exotic, and their places of origin as ‘erotic place where mysteries dwell and cruel and barbaric scenes are staged’. For Christendom which was the realm of the west at that time, Islam was the darker side of Europe. Many Christians at that epoch, deemed that the image of Muhammad as the bearer of the sword was an Antichrist and Islam as a sinister of conspiracy against Christianity.
During the Medieval period, Europe had been acutely aware of the superior learning of Muslim civilization, but they still regard the Ottomans, who were most often described as ‘tartars’ and ‘barbarians’. And Christian scholars like Prideaux, Dean of Norwich, called Muhammad as “an illiterate barbarian”. In the book Orientalism by Sardar, it suggested that, “In Christendom many think the Turks are devils, barbarians, and men of no faith and honesty…they are devout and charitable; very zealous of their religion…” (Sardar, 1999:32). Here, fanatical attachment was a major ingredient of stereotype. Furthermore Byron, an English poet wrote about the Turkish Tales in 1811, captivated the Turks as subjects of his poems with gratuitous violence, irrational vengeance, and cold-hearted barbarity which represented the darker side of Romanticism. Christian scholars also negatively wrote about the Turkish Harem, which was evidently cited by Sardar as a representative of the antithesis of all that the west deemed of sexuality at that time.
The Safavids of Persia (1500-1779 CE), with a Shi’i dynasty established their capital in Isfahan, then one of the most beautiful cities in Islamic world. They retained power until the mid-eighteenth (mid-18th) century, when they were overthrown by Muslim warlords from Afghanistan. While the Ottomans and Safavids were carrying out their empires (Martin, 1996:32), Turkish and Afghani warlords moved into India to establish the Islamic Empire of the Mughals (a form of the word Mongol) from 1526-1730 CE. Sunni in religious persuasion, the Mughal rulers made Delhi their capital and an example of an impressive royal palace patterned after Islamic influence was the Taj Mahal. The remarkable growth of Islam in India was not so much to the Sunni religious commitments of the rulers but rather to the Sufis or mystics, whose modes of piety were particularly at home in the Indian environment. As the bearer of the swords in spreading Islam, western historians like Tonybee used derogatory words in describing the Muslims, “the barbarians are played by the Turkish and Mongol hordes of Central Asia, and also the Berbers of North Africa and the Arab nomads of Arabia,” (Sardar, 1992:52). Out of Tonybee’s western biases, he did not cite the greatness of Ottoman Empire which massively acquired territories and converted many infidels.
When Islam reached India and Southeast Asia was still empowered by ‘Indianization’, many Indian merchants, Arab traders and missionaries transported Islam to maritime Southeast Asia (with Indonesia, being the largest Muslim country in the world today, after the fall of the last Indianized Majapahit Empire). Islam was introduced to Indonesia in thirteenth (13th) century and the Kingdom of Pasai (in northern Sumatra) converted to Islam. By fifteenth (15th) century, it incorporated most of Malaya and southern Philippines. By 1414 Parameswara, the last prince of Srivijaya converted to Islam and started the Sultanate of Malacca on Malay Peninsula (Murphey, 2000: 129-130). In fact, in Tomas Pires’ ethnography of Malacca, he described it as, “a cornucopia of riches, the greatest entrepot port in the world, and was seat of a Muslim Sultanate,” (Sardar, 1992:28).
The Place of Jihad in Islam
In as much as to understand Islam consciously, jihad known as the sixth Muslim pillar, has played an iconic role to the mission of most Islam faithful. The belief of submitting oneself to Allah as a supreme sacrifice has put the reputation of ‘Islam as a religion of the sword’. The Qu’ran (Murphey, 2000:37), sanctions holy war (jihad) against unbelievers, and the killings of infidel. Jihad may be waged by four means: the heart, the tongue, the hand, and only when those fail, the sword.
Jihad (Fisher 1990, Martin 1996, Adamec 2003) is considered to be the sixth Muslim Pillar. It means exertion of Allah’s service. An ‘effort in the way of God’ and it is believed that a Muslim who dies in jihad is a shahid or martyr and directly enters the paradise. More so, in Islamic doctrine about jihad, according to Adamec (2003), he believes that Muslim in battle, an enemy is given three choices: 1) accept Islam and enjoy rights of equality with Muslims; 2) submit and become a tribute paying subject with religious freedom and protection of one’s property; and 3) fight and leave the judgment of God, in which case a defeated enemy go to hell.
Qu’ranic Interpretation of Jihad
The importance of jihad based from Qu’ranic interpretation, is often illustrated by citing words of the Prophet uttered in one occasion when he had returned from Medina from a battle with the enemies of the new religion. He said, ‘we have returned from the lesser jihad to the great jihad.” The people said, “O Messenger of God, what jihad could be greater than struggling against the unbelievers with the sword?” he replied, “struggling against the enemy is your own breast.” Underlining this belief, these words have played the role of patriotic slogans everywhere. From my point of view, jihad is simply the complement of Islam, since Islam means ‘submission’, and submission demands struggle.
But among Muslim modernists in Turkey and Malaysia, they often quote Qu’ranic passage, “fight in the way of God against those who fight against you, but do not commit aggression…(2:190)” to cease radical form of jihad around the world. This kind of jihad is called jihad akbar or “the great effort,” which is more important as it strives to achieve man’s personal perfection; and jihad within the umma addresses wrongs within the community of Muslims.
Historical Roots and Political Relevance
Perhaps with the use of the sword as a means of spreading Islam and converting the unbelievers, the west blatantly accused Muslims as barbaric and fanatical to their religion. This perception of westerners as apparently read in their literature and heard of from their stories, captured the idea of ‘Islam as a religion of the sword’. The historical roots of ‘Islam as a religion of the sword’, mesmerized the consciousness of the enemies, with vivid depiction that “the real Moors in the way they used to be rich and great, both terrifying and voluptuous, the ones that are to be found only in past history,” and “Muslim mood swung like a pendulum from fanatic zeal to desperation, from one extreme to another. Because of these extremes, Islamic civilization was self-destructive and on the verge of writing itself out of history. Islam now had nothing to offer except fanaticism, despotism…and Islam looms as a nigtmare…” (Sardar, 1999: 48-49).
But for Connerny (2001), he deems that unlike Christianity or Judaism, Islam's religious history is inseparable from its conquests - which is why the concept of jihad or holy war lives on today. He stresses that there is reason to believe that there is something inherent in the history and texts of the religion that leads to this behavior.
At the core of Islamic history is the fact of the unification of the tribes of Arabia into a powerful medieval military force, one that overran the waning power of the Byzantine Empire and the Persians in the Levant. Islam, from its inception, is a political as well as a religious movement, and the themes of religion, politics and law are inseparable in the Qu’ran and in Islam as a whole. In short, Islam does not have a religious history apart from its political history.
This is in distinction from Judaism and Christianity, in which the religious community both pre-dates and post-dates the existence of a Jewish or Christian political state. In Connerny’s insinuation, as a westerner, he perceives that jihad is not a secondary concept in the development of Islam, but something grafted on to the original religious message - rather it is the very origin of Islam, the sine qua non of the faith.
Current Western Perceptions on Islam
Today, the Judeo-Christians which represent the hegemonic power of the West have biases towards Islam and countries which embraced the religion that waged war with their enemies for so long in history in the name of religion. From the Crusades from eleventh (11th) to fourteenth (14th) centuries, to Arab – Israeli War in 1960’s, the Desert storm in 1980’s, to Afghanistan and Iraq War in this early millennium. These are major remnants of misunderstanding between the warring religions of Christianity and Islam. Indeed, in the evolution about the perception of ‘Islam as a religion of sword,’ it undermines the relationship of two great monotheistic religions of Christianity and Islam, the first is identified with the west and the latter is recognized as part of the east which rupture complex connection and further cause schism and love-hate relation among its followers.
Because of discrimination imposed by western societies to pockets of umma in their territories, as well as to Islamic states, Muslims are turning to religion as a major cause of misunderstanding and use beliefs and traditions, jihad in the case of Muslim faith, to solve these complex problems. Huntington further argues that, Muslims in massive numbers are simultaneously turning to Islam as a source of identity, meaning, stability, legitimacy, development, power, and hope, epitomized in the slogan “Islam is solution”.
In fact, early in the Christian encounter with Islam, Muslims were interpreted by Christians in light of Genesis 16:1 and 21:12-14 as descendants of Abraham through Ishmael, his son through his concubine Hagar. In 735 CE, the identification of Muslims as descendants of Ishmael and Christians as the descendants of Isaac.
In the period between 1100 and 1500, Latin Christianity became more aware of the world of Islam than previously. The most positive contribution to this awareness was that made by Peter the Venerable (1094-1156 CE), then Abbot of Cluny, France. He commissioned the translation of the Qu’ran and other Muslim religious texts into Latin in eleventh (11th) century and marked the beginning of serious study of Islamic religion (Martin, 1996:34).
Today, the need for interfaith dialogue between the two religions begins with a sincere and righteous mission of respecting faith and traditions of both cultures. Both faith marks a constructive and destructive moments and events of human history, but what is essential is for the west to cease discrimination with the Muslims and Islamic east stop intimidating Christians. Hence, certain misconceptions would only lead to massive vengeance and misunderstanding, on both sides.
Conclusion
Islam has achieved its gall end goal of spreading the religion, and in a way it has won almost the entire world with over a billion followers and still counting, around the globe from different walks of life. From a small and emerging tribe of the Prophet Muhammad to prosperous caliphates and powerful empires which caught the attention of the western world – Muslims as the bearer of the sword has come their way. Its fierce use of the sword in spreading the faith has tainted the faith as a ‘religion of the sword’, which led the ‘others’ to perceive it that way. It has blossomed to a great Islamic civilization, at par with western achievements, and still asserting its significance in the world history today.
Contrary to the western beliefs and long-term memories of Muslims’ barbarism and fanaticism, disciples of Islam are in fact religious, believers of love and peace, and descendants of Abraham, from which Jews and Christians also regard as the common ancestor.
This continuous western reactions and misconception of Islam and to Muslims demonstrate the traditional ‘Orientalist’ perception which was initially discussed by Edward Zaid and reiterated by Ziauddin Sardar as a general discourse of western misconception and biases toward Islam and Muslims. This consciously affect their relations in the past, maybe at present times, or perhaps even in the future – the west will always behave and act based from these perceptions and will certainly judge Islam based from its successes and failures.
The misconception of the Christian west about Islam and the Muslims has a psychological affect in today’s international relations. The west will always have negative notions with archnemesis Muslims states, even before, when Islam was still starting to morph as a new religion. Consequently, more lives had been sacrificed in trying to mend differences, but still, many believers of these two great faiths are hoping to solve these complex problems of mistrust, disunity, and biases between the Christian west and the Islamic east.
Bibliography
Ademac, L., 2003. The A to Z of Islam, Subcontinent: Vision Books Pvt., Ltd.
Ayoob, M. (ed.), 1981. The Politics of Islamic Reassertion, London: Croom Helm.
Connerny, R., 2001. Is Islam a Religion of the Sword? Internet published paper.
Denny, F., 1994. An Introduction to Islam, New York: Macmillan Publishing Company, Second Edition.
Farmer, E., et. al., 1997. Comparative History in Asia, California: Addison-Wesley Publishing, Company, Inc.
Fisher, N., 1990. The Middle East: A History, New York: The Ohio State University Press.
Fukuyama, F., 2002. Today’s New Fascist, Newsweek Magazine, December 2001 – February.
Huntington, S., December 2001- February 2002. The Age of Muslim Wars, Newsweek Magazine.
Martin, R., 1996. Islamic Studies: A History of Religious Approach, New Jersey: Prentice Hall, Upper Saddle River, Second Edition.
Murphey, R., 2000. A History of Asia, Michigan: Addison-Wesley Publishing Company, Inc.
Sardar, Z., 1999. Orientalism, Philadelphia: Open University Press.
Today Islam has over a billion followers. It is the second largest monotheistic religion in the world after Christianity. It is no wonder that Islamic faith is spreading rapidly, and alarmingly, Muslim communities or umma are also apparent in many western societies of Europe and the United States. Because of the September 11, 2001 terrorist attack in New York and Washington, it unleashed so much alarm on security worldwide. Many countries of the international community single-handedly condemned the inhumane and violent acts of those accused Muslim groups. Thus, begun the witch-hunting of illustrious Osama bin Laden, multimillionaire and charismatic leader of the global terror group, Al Qaeda.
Because of prevalent fear to most westerners that same terrorist acts would happen in their homelands, their governments are scrupulously monitoring Muslim communities in their sovereign territories to safeguard national security. Imposing laws like no wearing of head scarf or any religious icons in any public places in France; the discrimination of many Muslim South Asians in the United Kingdom; and the blacklisting of suspicious Arabs and North Africans as terrorists in many American immigration offices.
These are some tangible discrimination against people of different color and ethnic groups. Those struggles have strongly led to further schism between the Christian West and some portions of the Islamic East. Although, there had been series of bombings in Spain, Russia and the United Kingdom, and including member-countries of the Influential Islamic Organization Conference (IOC) like Lebanon, Egypt, Jordan, Iraq, Turkey and Indonesia, but this did not deter the Islamic faith, instead it only strengthened the umma or the Muslim community.
The Rapid Spread of Islam
The rapid spread of Islam can be traced back since its classical age. At that time, the First Four Caliphs were established from 632-661 BCE and the first caliphs ruled from Medina in Arabia (Martin, 1996:26). They were known among Sunni Muslims as the Rashidun, or “rightly guided” caliphs, because they had been companions of the Prophet. By the end of the period, Medina proved to be an impractical command post for the growing empire. Arab militias led by able commanders had conquered and begun to settle in Iran, Iraq and Egypt.
Then the Umayyad Caliphs (661-750 CE) assumed power under an Arab dynasty that ruled in Damascus, Syria. This was the period of the consolidation of Arab rule and gradual growth of Arabic culture and Arab influence over the still existing languages and institutions of previous civilizations (Martin, 1996:26). The Arabic Qu’ran played a key role in this development.
In the century following the death of Muhammed in 632 BCE, (Murphey, 2000:37), Islamic forces swept across North Africa and the rest of Arabia. The Islamized Moors of North Africa conquered Granada of Spain and were finally turned back in their advance into France at a battle near Tours in 732 CE. Muslim navies (Denny, 1994: 93) dominated vast stretches of the Mediterranean by that time, and southern shoreline, as well as the coast of Spain and the easternmost coasts, were under Muslim domination.
By the mid-eighth (mid-8th) century, the Islamic empire constituted the dominant power system across the arid zone from the Atlantic to the frontiers of India. This was the first western territory Islam had successfully occupied, and the crossing over into Europe of Muslim forces in that year was the result of long march across North Africa.
But Christians in the eleventh (11th) century planned to re-conquer Andalusia or the Iberian peninsula of Spain under the command of Charles Martel, in which the Crusades started to challenge the two great faiths. For the Christians, (Sardar, 1999:21) the crusades were a major movement against Islam, and they were also movement within Europe against enduring pockets of paganism and against heretics.
At that time, the Arab culture already flourished under the Spanish Muslims, later known as the ‘Moors’, in Granada in northern Spain, and became the melting pot between the Christendom and the Islamic world. In fact, the Moors had influenced Spain’s literature, philosophy, and architecture today, such as the ‘El Cid’ and the Spanish language itself bore witness to Islamic heritage, for it had served as a conduit of many Arabic words into western languages.
Philosophical exchanges between two great faiths and traditions were also apparent at that time. Islamic philosophy (Martin, 1996:122) looked back to al-Farabi as the Second Teacher. But the greatest Muslim philosopher in Islamic history was Ibn Sina (428/1037) or Avicenna. He produced a masterly synthesis of Greek and Islamic wisdom. In fact, (Sardar, 1999:22) the view of Islamic philosophy articulated strongly by Avicenna, that man can never have a direct audience with God, began to gain a small foothold in academic quarters of Christendom.
After the Ummayad caliphate fell in Damascus, another Arab family has risen - the Abbasids (750-1258 CE). In 750 CE, the seat of power shifted to Baghdad as its capital, also known as ‘the City of Peace’ at that time, along the banks of the Tigris River in Mesopotamia. The construction of the original city of Baghdad suggested that beyond its political and economic importance, it was intended to have special symbolic significance. The city was regarded by some as the “navel of the universe,” a designation that had been applied already to sacred cities such as Jerusalem (Martin, 1996:69). It has been suggested that the circular city of Baghdad was a “conscious attempt to relate meaningfully to the conquered world, by Islamizing forms and ideas of old.”
Under the Abbasid rule, Arab hegemony gave way to increasing influence from other elements within the Islamic population. It was also during this period in which classic schools of Islamic Law and theology flourished. As an evidence to the Abbasid Golden Age of scholarly success, (Sardar, 1999:24) a certain Florentine Ricoldo de Montecroce, perhaps a Venetian merchant or scholar, came to Baghdad in 1291 CE. He was totally blind to Muslim learning and intellectual achievements, which at that time presented the zenith of civilization. Out of his biases, his major concern was to attack Islam which he called lax and described Muslims as confused, mendacious, irrational, violent, obscure, and so on. Although, the Abbasid caliphate was indeed, a flourishing and sophisticated academic center.
But the feisty Mongol warriors ended the Classic Age of Islamic Empire under the institution of the caliphate. Originating from Siberia, the ‘barbaric Mongols’, described by western historians, invaded Arabia under the brilliant command of Genghis Khan but ironically, with just a few decades, many of the Mongol lords who occupied the ‘Abode of Islam’ would themselves became Muslims, and the general shape of Islamic civilization remained remarkably without the caliphate of its political symbol.
Fall of the Caliphates and Western Dominion
After the fall of the caliphate, westerners had tooted and perceived Islam negatively. Islam, as it was known as ‘the religion of the sword’ to the west, came into being with the rise of the Ottoman Empire (1412-1918 CE). The Muslims known to most Europeans after the sixteenth (16th) century were called Saracens. In fact, they were the Ottoman Turks, a Sunni Islamic empire. As the Ottoman Empire expanded its territories westward to Europe and spread Islam, (Sardar, 1999:2). Europeans perceived Muslims as unfathomable and exotic, and their places of origin as ‘erotic place where mysteries dwell and cruel and barbaric scenes are staged’. For Christendom which was the realm of the west at that time, Islam was the darker side of Europe. Many Christians at that epoch, deemed that the image of Muhammad as the bearer of the sword was an Antichrist and Islam as a sinister of conspiracy against Christianity.
During the Medieval period, Europe had been acutely aware of the superior learning of Muslim civilization, but they still regard the Ottomans, who were most often described as ‘tartars’ and ‘barbarians’. And Christian scholars like Prideaux, Dean of Norwich, called Muhammad as “an illiterate barbarian”. In the book Orientalism by Sardar, it suggested that, “In Christendom many think the Turks are devils, barbarians, and men of no faith and honesty…they are devout and charitable; very zealous of their religion…” (Sardar, 1999:32). Here, fanatical attachment was a major ingredient of stereotype. Furthermore Byron, an English poet wrote about the Turkish Tales in 1811, captivated the Turks as subjects of his poems with gratuitous violence, irrational vengeance, and cold-hearted barbarity which represented the darker side of Romanticism. Christian scholars also negatively wrote about the Turkish Harem, which was evidently cited by Sardar as a representative of the antithesis of all that the west deemed of sexuality at that time.
The Safavids of Persia (1500-1779 CE), with a Shi’i dynasty established their capital in Isfahan, then one of the most beautiful cities in Islamic world. They retained power until the mid-eighteenth (mid-18th) century, when they were overthrown by Muslim warlords from Afghanistan. While the Ottomans and Safavids were carrying out their empires (Martin, 1996:32), Turkish and Afghani warlords moved into India to establish the Islamic Empire of the Mughals (a form of the word Mongol) from 1526-1730 CE. Sunni in religious persuasion, the Mughal rulers made Delhi their capital and an example of an impressive royal palace patterned after Islamic influence was the Taj Mahal. The remarkable growth of Islam in India was not so much to the Sunni religious commitments of the rulers but rather to the Sufis or mystics, whose modes of piety were particularly at home in the Indian environment. As the bearer of the swords in spreading Islam, western historians like Tonybee used derogatory words in describing the Muslims, “the barbarians are played by the Turkish and Mongol hordes of Central Asia, and also the Berbers of North Africa and the Arab nomads of Arabia,” (Sardar, 1992:52). Out of Tonybee’s western biases, he did not cite the greatness of Ottoman Empire which massively acquired territories and converted many infidels.
When Islam reached India and Southeast Asia was still empowered by ‘Indianization’, many Indian merchants, Arab traders and missionaries transported Islam to maritime Southeast Asia (with Indonesia, being the largest Muslim country in the world today, after the fall of the last Indianized Majapahit Empire). Islam was introduced to Indonesia in thirteenth (13th) century and the Kingdom of Pasai (in northern Sumatra) converted to Islam. By fifteenth (15th) century, it incorporated most of Malaya and southern Philippines. By 1414 Parameswara, the last prince of Srivijaya converted to Islam and started the Sultanate of Malacca on Malay Peninsula (Murphey, 2000: 129-130). In fact, in Tomas Pires’ ethnography of Malacca, he described it as, “a cornucopia of riches, the greatest entrepot port in the world, and was seat of a Muslim Sultanate,” (Sardar, 1992:28).
The Place of Jihad in Islam
In as much as to understand Islam consciously, jihad known as the sixth Muslim pillar, has played an iconic role to the mission of most Islam faithful. The belief of submitting oneself to Allah as a supreme sacrifice has put the reputation of ‘Islam as a religion of the sword’. The Qu’ran (Murphey, 2000:37), sanctions holy war (jihad) against unbelievers, and the killings of infidel. Jihad may be waged by four means: the heart, the tongue, the hand, and only when those fail, the sword.
Jihad (Fisher 1990, Martin 1996, Adamec 2003) is considered to be the sixth Muslim Pillar. It means exertion of Allah’s service. An ‘effort in the way of God’ and it is believed that a Muslim who dies in jihad is a shahid or martyr and directly enters the paradise. More so, in Islamic doctrine about jihad, according to Adamec (2003), he believes that Muslim in battle, an enemy is given three choices: 1) accept Islam and enjoy rights of equality with Muslims; 2) submit and become a tribute paying subject with religious freedom and protection of one’s property; and 3) fight and leave the judgment of God, in which case a defeated enemy go to hell.
Qu’ranic Interpretation of Jihad
The importance of jihad based from Qu’ranic interpretation, is often illustrated by citing words of the Prophet uttered in one occasion when he had returned from Medina from a battle with the enemies of the new religion. He said, ‘we have returned from the lesser jihad to the great jihad.” The people said, “O Messenger of God, what jihad could be greater than struggling against the unbelievers with the sword?” he replied, “struggling against the enemy is your own breast.” Underlining this belief, these words have played the role of patriotic slogans everywhere. From my point of view, jihad is simply the complement of Islam, since Islam means ‘submission’, and submission demands struggle.
But among Muslim modernists in Turkey and Malaysia, they often quote Qu’ranic passage, “fight in the way of God against those who fight against you, but do not commit aggression…(2:190)” to cease radical form of jihad around the world. This kind of jihad is called jihad akbar or “the great effort,” which is more important as it strives to achieve man’s personal perfection; and jihad within the umma addresses wrongs within the community of Muslims.
Historical Roots and Political Relevance
Perhaps with the use of the sword as a means of spreading Islam and converting the unbelievers, the west blatantly accused Muslims as barbaric and fanatical to their religion. This perception of westerners as apparently read in their literature and heard of from their stories, captured the idea of ‘Islam as a religion of the sword’. The historical roots of ‘Islam as a religion of the sword’, mesmerized the consciousness of the enemies, with vivid depiction that “the real Moors in the way they used to be rich and great, both terrifying and voluptuous, the ones that are to be found only in past history,” and “Muslim mood swung like a pendulum from fanatic zeal to desperation, from one extreme to another. Because of these extremes, Islamic civilization was self-destructive and on the verge of writing itself out of history. Islam now had nothing to offer except fanaticism, despotism…and Islam looms as a nigtmare…” (Sardar, 1999: 48-49).
But for Connerny (2001), he deems that unlike Christianity or Judaism, Islam's religious history is inseparable from its conquests - which is why the concept of jihad or holy war lives on today. He stresses that there is reason to believe that there is something inherent in the history and texts of the religion that leads to this behavior.
At the core of Islamic history is the fact of the unification of the tribes of Arabia into a powerful medieval military force, one that overran the waning power of the Byzantine Empire and the Persians in the Levant. Islam, from its inception, is a political as well as a religious movement, and the themes of religion, politics and law are inseparable in the Qu’ran and in Islam as a whole. In short, Islam does not have a religious history apart from its political history.
This is in distinction from Judaism and Christianity, in which the religious community both pre-dates and post-dates the existence of a Jewish or Christian political state. In Connerny’s insinuation, as a westerner, he perceives that jihad is not a secondary concept in the development of Islam, but something grafted on to the original religious message - rather it is the very origin of Islam, the sine qua non of the faith.
Current Western Perceptions on Islam
Today, the Judeo-Christians which represent the hegemonic power of the West have biases towards Islam and countries which embraced the religion that waged war with their enemies for so long in history in the name of religion. From the Crusades from eleventh (11th) to fourteenth (14th) centuries, to Arab – Israeli War in 1960’s, the Desert storm in 1980’s, to Afghanistan and Iraq War in this early millennium. These are major remnants of misunderstanding between the warring religions of Christianity and Islam. Indeed, in the evolution about the perception of ‘Islam as a religion of sword,’ it undermines the relationship of two great monotheistic religions of Christianity and Islam, the first is identified with the west and the latter is recognized as part of the east which rupture complex connection and further cause schism and love-hate relation among its followers.
Because of discrimination imposed by western societies to pockets of umma in their territories, as well as to Islamic states, Muslims are turning to religion as a major cause of misunderstanding and use beliefs and traditions, jihad in the case of Muslim faith, to solve these complex problems. Huntington further argues that, Muslims in massive numbers are simultaneously turning to Islam as a source of identity, meaning, stability, legitimacy, development, power, and hope, epitomized in the slogan “Islam is solution”.
In fact, early in the Christian encounter with Islam, Muslims were interpreted by Christians in light of Genesis 16:1 and 21:12-14 as descendants of Abraham through Ishmael, his son through his concubine Hagar. In 735 CE, the identification of Muslims as descendants of Ishmael and Christians as the descendants of Isaac.
In the period between 1100 and 1500, Latin Christianity became more aware of the world of Islam than previously. The most positive contribution to this awareness was that made by Peter the Venerable (1094-1156 CE), then Abbot of Cluny, France. He commissioned the translation of the Qu’ran and other Muslim religious texts into Latin in eleventh (11th) century and marked the beginning of serious study of Islamic religion (Martin, 1996:34).
Today, the need for interfaith dialogue between the two religions begins with a sincere and righteous mission of respecting faith and traditions of both cultures. Both faith marks a constructive and destructive moments and events of human history, but what is essential is for the west to cease discrimination with the Muslims and Islamic east stop intimidating Christians. Hence, certain misconceptions would only lead to massive vengeance and misunderstanding, on both sides.
Conclusion
Islam has achieved its gall end goal of spreading the religion, and in a way it has won almost the entire world with over a billion followers and still counting, around the globe from different walks of life. From a small and emerging tribe of the Prophet Muhammad to prosperous caliphates and powerful empires which caught the attention of the western world – Muslims as the bearer of the sword has come their way. Its fierce use of the sword in spreading the faith has tainted the faith as a ‘religion of the sword’, which led the ‘others’ to perceive it that way. It has blossomed to a great Islamic civilization, at par with western achievements, and still asserting its significance in the world history today.
Contrary to the western beliefs and long-term memories of Muslims’ barbarism and fanaticism, disciples of Islam are in fact religious, believers of love and peace, and descendants of Abraham, from which Jews and Christians also regard as the common ancestor.
This continuous western reactions and misconception of Islam and to Muslims demonstrate the traditional ‘Orientalist’ perception which was initially discussed by Edward Zaid and reiterated by Ziauddin Sardar as a general discourse of western misconception and biases toward Islam and Muslims. This consciously affect their relations in the past, maybe at present times, or perhaps even in the future – the west will always behave and act based from these perceptions and will certainly judge Islam based from its successes and failures.
The misconception of the Christian west about Islam and the Muslims has a psychological affect in today’s international relations. The west will always have negative notions with archnemesis Muslims states, even before, when Islam was still starting to morph as a new religion. Consequently, more lives had been sacrificed in trying to mend differences, but still, many believers of these two great faiths are hoping to solve these complex problems of mistrust, disunity, and biases between the Christian west and the Islamic east.
Bibliography
Ademac, L., 2003. The A to Z of Islam, Subcontinent: Vision Books Pvt., Ltd.
Ayoob, M. (ed.), 1981. The Politics of Islamic Reassertion, London: Croom Helm.
Connerny, R., 2001. Is Islam a Religion of the Sword? Internet published paper.
Denny, F., 1994. An Introduction to Islam, New York: Macmillan Publishing Company, Second Edition.
Farmer, E., et. al., 1997. Comparative History in Asia, California: Addison-Wesley Publishing, Company, Inc.
Fisher, N., 1990. The Middle East: A History, New York: The Ohio State University Press.
Fukuyama, F., 2002. Today’s New Fascist, Newsweek Magazine, December 2001 – February.
Huntington, S., December 2001- February 2002. The Age of Muslim Wars, Newsweek Magazine.
Martin, R., 1996. Islamic Studies: A History of Religious Approach, New Jersey: Prentice Hall, Upper Saddle River, Second Edition.
Murphey, R., 2000. A History of Asia, Michigan: Addison-Wesley Publishing Company, Inc.
Sardar, Z., 1999. Orientalism, Philadelphia: Open University Press.
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