the ateneo

For incoming high school seniors, your last year in high school is approaching, and this means you’ll start applying to different colleges and/or universities where you could potentially spend the next chapter of your life in. Here’s a list of tips that will guide you every step of the way, from choosing schools to filling up your application form. 

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The absolutely fantastic @dettsu and yours truly are going to be at MatsuCon tomorrow at Ateneo!!! Try to stop by i’ll have stickers postcards and a doodlebook full of all new comics to sell 

Tunghayan natin ang pagbabago, sa paglipas ng mga dantaon, sa imahen ng diwata sa ating mga mito’t alamat. […] Maaari noong unang panaho’y walang kasarian ang mga ito, ‘di kaya’y hindi makabuluhan ang kanilang kasarian. Sa wikang Espanyol, ang kasarian ng tao’y binabatay sa huling titik ng pangngalang tumutukoy dito. Kung a ang huling titik ay nilalapatan ng kasariang pambabae, kung o ay kasariang panlalaki. Ito marahil ang dahilan kung bakit nagkaroon ng kasariang babae ang diwata. Sa wikang Hiligaynon, ang katumbas ng diwata ay tamawo. Tulad ng paglapat ng kasariang babae sa Tagalog na diwata, gayundin nilapatan ng mga Ilonggo ng kasariang lalaki ang tamawo. Dagdag pa, sa guniguni ng karamihan sa mga Ilonggo sa kasalukuyan, pareho lamang ang kapre at ang tamawo. (26)

(Loose translation c/o me for those who can’t read Filipino) Let us examine the change, throughout the centuries, of the image of the diwata in our myths and legends. […] It is possible, that in earlier times these had no gender, or alternately, their gender was not significant. In the Spanish language, a person’s gender is based on the last letter of the name that signifies them. If the final letter is a, then a female gender is ascribed to them, if o, then a male gender. In the Hiligaynon language, the analogue of the diwata is the tamawo. Just as a female gender was ascribed to the Tagalog diwata, the same process of ascribing—this time, of a male gender—was done by the Ilonggo to the tamawo. Additionally, in the imagination of most Ilonggos at present, the kapre and tamawo are one and the same.


Lucero, Rosario Cruz. “Ang Talinhaga ni Mariang Makiling: Isang Panimulang Makapilipinong Teoriyang Feminista (The Trope of Mariang Makiling: Toward a Filipino Feminist Theory).” Ang Bayan sa Labas Ng Maynila (The Nation Beyond Manila). Quezon City: Ateneo de Manila University Press. 2007. 22-40. Print.

see, this is why i have a lot of beef with the whole “pilipinx”/”filipinx” label: philippine languages aren’t gendered. look at our pronouns (siya as opposed to he or she or ellos or ella) or our adjectives (matapang or matahimik as opposed to bella or corto or pequeña) there is no need to create a new term, affix a new letter, for something that wasn’t gendered in the first place. this is definitely not the case with latinx people, given that the european languages that have dominated their linguistic sphere (primarily spanish and portuguese) are heavily gendered. so let the latinxs have “latinx”, that is valid in accordance to their linguistic habitus. but we are coming from a completely different linguistic context (yes, spanish and english have influenced our languages, but not to an extent of near or complete erasure or replacement), thus we are filipino.

i cite the above example to point out the fact that there are things that aren’t as rigidly gendered as we think, especially when we take them by face value with regards to the letters that make up their names or labels. because of our fixation on the genderedness of names as introduced to us, concepts in our consciousness such as the diwata or tamawo changed over time and “gained” gender simply because of an outsider orthographic rule.

another thing: f for the language, p for the people (at least within the philippine language, filipino: wikang filipino, taong pilipino). in english, you have philippine and filipino. also, please do not blindly make the assumption that the use of p over f “decolonizes” the term! there are, in fact, philippine languages that have been using the letter f (like ivatan and ibanag) before the spaniards set foot on our land and “introduced” the letter to our orthography! the basis of this assumption is primarily tagalog-centric. the philippines is definitely comprised of more than just the tagalogs.

there are also a couple of pilipinx-spawned labels such as “ilocanx” or “cebuanx” going around. if the above arguments aren’t enough, take into consideration that not all ethnic identities follow that naming pattern that we quickly assume to be rigidly gendered: what about the kapampangan people? the ivatan? the waray? the pangasinense? heck, the tagalog? where does the x go? tagalxg? t’bolx? yakxn?

it is impossible to completely decolonize the word “filipino” as a term, if at all, since the demonym is in itself a colonial invention, and the philippines as we know it the didn’t exist until the islands were arbitrarily united by the spaniards. if you’re going to criticize or problematize the label “filipino” or “pilipino”, do not do so by the axis of gender, because within the context of the term, it is not a pressing—daresay relevant—concern. instead, you may want to focus on how it attempts to encompass and speak over the numerous ethnic identities of millions of people from batanes to tawi-tawi for the sake of a collective national identity. but the notion of gender with regards to the label “filipino” is not a very significant issue to raise. the use of “filipino” does not erase or speak over women or people of indigenous genders. so there is no need to make a big deal about it.

plus, note the word she uses to describe her feminist theory: filipino. it doesn’t take away much from her argument, does it?

edit: fixed some typos in the quote hehe (12/22/15 23:49 gmt+8)


So last month, a vigil for the victims of the on going Extra Judicial Killings was being conducted outside one of the gates of Ateneo de Manila University. This vigil was done on school grounds– ergo, private property. Students & faculty had every right to be there. It wasn’t even a protest. It was a vigil.

However, an unlicensed police car rolled up and two police men came out, armed, asking the people present for the names of the organizers. They allegedly also went on to ask what the vigil was for, and what the people present were fighting for. No one gave any names (that I know of), and the group was forced to disperse. Then, just a few days ago, Ateneo used their half-time during a UAAP match to protest once more the EJKs.

Today, police men have been swarming Katipunan, the area where Ateneo is located (alongside Miriam College & the University of the Philippines– institutions that also have been loud in their protests against President Duterte and his administration), unlawfully asking people in bars and on the street, to surrender their bags for “random” inspection. WITHOUT A WARRANT.

I cannot help but think that this is their half-assed attempt at trying to scare us.

If you so happen to be walking along Katipunan or you are eating/drinking in a bar, posted above are the steps you must take when faced with policemen demanding a look into your bag.

Always speak politely and clearly, so that nothing you say or do can be used against you.

Know your rights.

They cannot and will not scare us.

Remember this.

Ateneo College Entrance Test

 Application Process: Paper (you have to claim your application kit from the university)

Application Period: June – August

 Exam Date: August – September (last year’s exam was held on September 24)

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September 15, 2017

Sooooo it’s term break which means that I have 1 week off and I’m using it to study for ACET (Ateneo College Entrance Test). I bought a new binder (the plastic one this time) in MUJI because my bujo and my academic notes can’t fit in one binder anymore whoops + I also got memo blocks! It’s a good alternative for flash cards because it’s small. I’m going to use it for vocabulary in English (because ACET really focuses on English) and in French (I didn’t practice French that much anymore ever since I left France).