Wednesday, July 8, 2026

The Riddle of the Sphinx: Are we in our sunset as a species?

Special feature in celebration of World's Population Day July 11, 2026*
The Riddle of the Sphinx:
Are we in our sunset as a species?


Professor Abe V Rotor, PhD
Retired professor UST Graduate School, DLSU-D, SPU-QC

 
Global Population Trends (2026):
Acknowledgement with gratitude: Internet Source

As of mid-2026, the world population is approximately 8.3 billion people. Although the total population continues to rise, the global growth rate has slowed to roughly 0.83–0.84% per year, down from nearly 2% in the 1960s, primarily due to declining fertility rates. The daily net increase is roughly 190,000–200,000 people, summing to an annual net growth of 69–72 million individuals.

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      The riddle of the Sphinx goes this way. “What animal walks on four feet at sunrise, two at noon, and three at sunset?”


      I first heard this riddle when I was a child, and when I failed to answer it my father casually explained the life cycle of man to me. It was one of the many mind teasers taken leisurely and with humor. But in a lecture which I attended at the University of Santo Tomas Graduate School, Science as Critique of Society, where the future of man was discussed, the riddle flashed back to mind serious repercussions. 

    Has man, as a species, reached his sunset?  Or is history merely repeating itself?

      The world now and then remembers a sweet-bitter memory of its past.  After “the glory that was Greece and the grandeur that was Rome,” mankind plunged into the Dark Ages, which lasted longer than the two previous civilizations combined. Are we taking the same road to destruction, a road strewn with roses, but facing abyss at the end? 

       This may be a tough question to handle.  It is discomforting to consider, but necessary to absorb in the context of a wake up call. How can a world of computers, open universities, mega cities, supersonic transport, and satellite communications, find affinity with world of the ancients to draw such a conclusion?   “No, not in our modern world,” we say.
We Live in a Modern World

      Modern is a Janus word.  It is seldom perceived this way because we take “modern” for granted since it is all around us in different forms: modern medicine, modern transport, modern education, modern technology, and modern weapons.  You name it and the malls and the Internet may have it. What is modern is something we put to use, often hastily, replacing a present implement or practice.

      For example, modern agriculture is pictured as using a combine, a huge  air-conditioned tractor that can simultaneously perform several jobs. Modern industries are automated using robotics. Modern society is said to be successful when it brings people of different races, backgrounds and walks of life together.  Modern education is one that makes learning computer-dependent. Electronics has invaded our lives, such as e-commerce, e-learning.

  How wired is our globe? Today, 95 percent of PC power is idle; the grid aims at tapping it all. As the Net evolves, all machines and people will become nodes on one network, and any one computer will be able to tap the power of all. But by using the grid, crooks could commandeer cars, even home appliances.  It is scary. Time, Life in the Grid

      Let us take a look at the other side of midnight, so to speak.  It is modern agriculture that created pesticide residues and spurred resistance in pests. It is also responsible for making man-made desert we call in ecology, desertification. 

     It is modern industry that has thinned the ozone layer and created non-biodegradable wastes. One the one hand, population increases have crossed the line beyond the threshold reserved for wildlife sanctuary. On the other hand, affluent living has thickened the atmosphere with waste gases and particulates, causing the phenomenon called Greenhouse Effect. As cities grow, the quaintness of living disappears. Much of the essence of the lyceum has been lost in modern education. The common sense that often goes with the intelligence of naturalism is now being poorly cultivated.
Instinctive Versus Acquired Intelligence

       There was a conversation between a bushman and a visiting scientist in the middle of the Kalahari Desert. (Excerpt from The Gods Must Be Crazy.)

      “Why are you so illiterate?” asked the bushman of his guest in his unique language.

      It was a question a civilized person, a beautiful woman and a doctorate holder at that, would have asked instead. 

      But the bushman knew when a hyena had just passed; if the wind is dangerously picking up human scent and delivering it to waiting predators; and where to find water in a no-man’s land.

      Today, instinctive intelligence has been juxtaposed with, if not replaced by, acquired intelligence, that one hardly knows the difference between the two. In times of peace and plenty, instinctive intelligence tends to become dormant, lulled by the many amenities of living. We are like a typical person from New York, who may be street-smart but may be illiterate in matters of nature and may be pathetically helpless when disaster strikes.  We do not even know if we are existing in a “desert”, at a loss in realizing danger, because we are so used to the good life. This is the condition into which modernism has transformed us.       

Where Does Modern Life Lead Us?

      In Shelly’s celebrated fiction novel, Frankenstein PHOTO, wasn’t the monster Dr. Frankenstein created, a product of modern science of the time? It is not different today. Wittingly, or otherwise, we are creating a modern Frankenstein monster in our quest for power and wealth  -  a monster which first appears as an obliging genie, but at the end refuses to go back in
to the  bottle.
      Let us look into the monster modern man has created.
1.  By splitting the atom man has unleashed the most explosive force the world has ever known. This tremendous power can plunge the world into Armageddon. Today’s nuclear stockpile threatens the globe with obliteration of humankind three times over. This means a thermo nuclear war can instantly kill a population of 18 billion people, notwithstanding the gross destruction of other organisms, and obliteration of the environment, as we know it.

      The proliferation of nuclear weapons – atomic, hydrogen and cobalt bombs - reached its peak during the Cold War. With the dissolution of the Union of Soviet Socialist Republics, or USSR, in 1987, the accountability of nuclear stockpiles became a big question among its former satellites. It is not impossible to smuggle a nuclear warhead which is only about the size of an attaché case, or produce radioactive material for making a nuclear bomb in the guise of nuclear power generation. We know that nuclear weapons technology is no longer the monopoly of the West and highly industrialized countries.  The latest additions to the list of countries capable of making nuclear weapons are reportedly North Korea and Iraq.  

2. Unrestricted massive expansion of frontiers of production and settlements has resulted in loss of natural habitats, in fact, whole ecosystems as evidenced by the death of rivers, lakes and coral reefs, and destruction of forests and wildlife. It is a fact that if man can tame the earth, so can he destroy it.
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 The demise of a single species can produce a cascade of extinctions 
and threaten an entire ecosystem.
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3. Growing affluence continues to accelerate man’s conquest of nature through industrialization.  Practically every country in the world is on a race towards industrialization in order to meet capitalistic parameters for economic growth and development. But Gross National Product (GNP) merely sums up a country’s output.  Very   little focus is given to Human Development Index (HDI), the guarantee of equitable distribution of benefits that elevates quality of life in a country. In certain societies such us ours, socio-economic inequity can be aptly summarized as having 10 percent of the population controlling 90 percent of the nation’s resources, and that 50 to 60 percent of the population are trapped in a cycle of poverty.

      Industrialization has widened the division between the affluent and the poor, stunting migration patterns that have caused massive urban growth, while siphoning off the resources of the countryside.  This, in turn, has created a world order dominated by multinational companies and self-proclaimed global leaders now questioned by the free world, and challenged by civil initiatives and terrorism.
      
4. The recent scientific breakthrough, the breaking of the code of heredity - DNA (Deoxyribose Nucleic Acid), the Rosetta Stone of genetics, has opened up an entirely new concept of the origin and development of life.
      But more amazing and frightening is the new power of man to tinker with life itself – playing God’s role in the creation of new life forms, extending human life to nearly twice its present longevity, and in eliminating diseases even before their symptoms are manifested. Cloning suddenly became a fearful word as applied to humans, following the success with “Dolly, the sheep”. Even this early we are warned of food products manufactured from Genetically Modified Organisms (GMO), dubbed as Frankenfood.

      One by one, countries are coming out against crops with engineered genes – and there may be more to the skepticism over GM crops. Genetic modification can be a strategy to bring agriculture under the dominance of foreign corporations. On the grassroots level farmers doubt if GM crops can be grown side-by-side with non-GMO plants and not being affected negatively since open pollination knows no boundaries.

      The biggest scare that can be spawned by genetic engineering is Genetically Modified Man (GMM) - a being different from the original man described in Genesis, who is God-fearing, loving, sociable, intelligent, and with a sense of values.
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A transformation of our technology and values could make it possible to build a society that will stand the test of time. - Time, A Culture of Permanence
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5. It was unprecedented that the world has traveled far and wide on two feet – communications and transportation – with the West discovering the East, and subsequently resulting in intermarriages of the races, in trade and commerce, education and culture, politics and government, religion and philosophy. With the advances of science and technology, the world has shrunk further into the size of a village, now it is wired with fiber optics. But such union cannot be merely characterized as gross merging of characteristics.  Here the rule of compatibility may bring diverging directional paths, especially when we force the union of dynamic processes, such as the liberalism of the West and traditionalism of the East. Through time and with continuing “intermarriage”, perhaps a global society will form and   accelerate towards homogeneity. We rejoice in meeting friends from across the globe, at getting international news live, and in finding commonalities of interests, and in being part of a genetic pool. 

      Remember the universal soldier?  The Renaissance man? This new kind of man --- will he be superior over say, man in the times of the Greeks and Romans?  This superman may yet represent the fittest of the survivors, in accordance with the standard of Charles Darwin; or righteousness in the pursuit of the precepts of the church.  

The Dangerous Game of Numbers

      The basic biological principle concerning the survival and dominance of an organism is having a large population, surrounded by a wide range of genetic diversity.

      We know that each organism has a life cycle of its own patterned by its species, but the intriguing part is that each species has a unique population cycle.

      To attest to this natural law, observe the swarms of locusts and gnats, the spontaneous appearance of mushrooms to make many a fairy tale, the aggregation of corals following a once-in-a-year orgy, large herds of reindeer, salmon runs, schools of tuna.

       Additionally, diseases run into epidemic levels, decimating large numbers of people in the Bubonic plague which killed one-third of the population of Europe. 

Sometime between 1918 and 1920, the total number of deaths due to the Spanish influenza was estimated at 40 million with the United States and India, hardest hit. Based on the world’s population at that time, one out of six people on earth was killed by this pandemic disease.  Today, we are confronted with similar threats, AIDS (Acute Immuno-Deficiency Syndrome), and the recent SARS (Severe Acute Respiratory Syndrome).  The world stands alert in preventing the repetition of another epidemic.

      Many of us may still remember Pied Piper of Hamlyn, a German folk story. If one would only realize its theme, which is mass suicide, the story would make a horror box office, rather than one for bedside reading.

      Once upon a time a strange young man called on the mayor of Hamlyn who was worried about how to get rid of the rats infesting his town.  “I will eliminate the rats,” assured the Pied Piper.  To which the mayor, on seeing his jester’s costume and a small musical instrument in his hand, laughed,  “I’ll give you all the money you want if you can do just that.” 

      So the Pied Piper played a strange music with his pipe and walked through the town, and rats followed him.  Rats from the attics, canals, the kitchens, rats from everywhere, were drawn by his music. Playing until he reached the edge of the sea, the piper caused the rats to plunge into their death, thus ridding the town of these pests.

      But the mayor did not keep his promise of paying the piper his money.

      So the Pied Piper played again, this time with a stranger music that caused children to follow him.  Children came from their homes, schools, and the streets, were drawn by the music of the piper who led them to the mountains.  They entered the misty forest, and thence into a yawning cave that closed after them.  The children were never heard again.  Only a lame boy was spared.  He saw it all happen and told this story.

      Does the Pied Piper story have any scientific explanation? 

      Scientists in Scandinavia observed a similar mass suicide among lemmings. Every once in a while, the population of this rodent increases substantially and becomes a pest to farm folks and homeowners.  In large numbers, they move from place to place, ravaging agriculture and articles of commerce.  After this rampage, they plunge themselves in hordes into the sea in the same manner as the rats of Hamlyn. 

      Here is another celebrated case.  Locust (Locusta migratoria manilensis), a major insect pest, follows a more complicated population growth pattern. There are four stages in its life cycle. In the solitaria phase the insect behaves individually like the grasshopper in an Aesop fable. As food becomes scarce in the summer, the individual locusts group together to form congregans.  These then coalesce to form larger groups, proceeding to the swarming stage, migratoria. Except for those that revert to the solitary phase, the dissocians, the swarm continues to expand.  Because of sheer numbers, an overnight attack by the pest can virtually demolish entire crops like rice, corn, legumes and vegetables. The swarm darkens the sky in midday, hisses in deafening sound, rides on wind current to reach far and wide, destroying many things on its path.
  
      This population growth pattern that ends in mass extinction is also happening in the microscopic world. This can be observed in yeast during alcohol fermentation.  The yeast cells rapidly increase in number, so with the enzyme – zymase -  which they secrete.  Zymase converts sugar into alcohol, so that alcohol builds up, while the amount of fermentable sugar proportionately decreases.  Ironically it is the accumulated alcohol and starvation that ultimately kill the yeast cells, a phenomenon known as autotoxicity.   

      Do we carry in our genes the Pied Piper or Lemming syndrome?  Has human society any similarity with the migratory habit of locust?  Are we internally building toxic materials, like the yeast, which will lead us to our doom?
      These are questions that will trouble and challenge our most profound thinkers.  But there is one thing that we should remember.  It is not man’s superior mind that is the saving grace of the world, because the more he discovers things, the more he asserts himself in the biosphere. 

      It may be man’s intelligence that is bringing his doom closer.  It reminds us of the Fall when man disobeyed God and ate the fruit of the Tree of Wisdom.  Whatever is our interpretation of Paradise Lost, the fact remains that mankind’s vulnerability lies in the improper use of his rationality.  One such blatant act is the destruction of his environment as man craves to fulfill his unending quest for food, lumber and minerals.  There appears to be a theological and ecological dimension to this thesis.  When we destroy nature, we invariably disrespect the Creator. 
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  “This world, which appears to be a great workshop in which knowledge is developed by man – which appears as progress and civilization, as a modern system of communication, as a structure of democratic freedom without any limitations – this world is not capable of making man happy.
Pope John Paul II Crossing the Threshold of Hope, 1994
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Today’s Hercules and the Modern Hydra
       We present a stage play to portray man and the monster he created; man being a modern Hercules pursuing the Hydra with its many ugly heads.  It will be more dramatic than the romanticized Greek mythology. And the task will be enormous.  Will this neo-Hercules succeed?                                         
       Four horsemen of Apocalypse 

These are tools that we would offer to our hero to use.
  •  Elimination of all weapons of mass destruction;
  •  Preservation of ecosystems
  •  Renewal of values and strengthening institutions
  •  Population planning and control
  •  Social control for equitable distribution of resources.
  •  Restrained agriculture and industrial development.
  •  Science and technology with conscience
  •  Enlightened education and media
  •  Effective governance and order
  •  Investment in the new generation and the future
      Let us imagine that the play will last for days, years, generations, or eons of time.  We must be patient and persistent, like the Sphinx on the watch, but let us not fall victim to it.

      We know that nothing is permanent in this world. Everything has a life cycle – even the stars – and this is what makes things transient. Take for example our sun.  It is no longer the young blue-flamed torch in the sky for it has aged.  It is now reddish and approaching a nova, the last stage of a star about to explode, and die.

      There was once a scientist who expressed the highest level of optimism for humankind. He envisioned that as the sun becomes senile and prepares for its demise, man shall then have colonized the other planets, thus insuring the continuity of his species.

      Our species has its birth, growth, maturity and stability, before it too, shall perish and give way to another dominant being.  What will it be?  Nobody knows.  This natural law of succession is evident from the fossil record that tells of the earth’s natural history. Of the five billion years of the earth’s existence, scientists found evidences of early life forms as early as three billion years ago, progressing very slowly to break away from simple, unicellular life forms.

      Then, a billion years ago, life burst into a myriad of multi-cellular forms. Very recently did man arrive. If the world’s history is a year calendar, man arrived in the evening of December 30th.  That is how young our species is as compared with, say the coelacanth thought to have perished 60 millions years ago, or the dragonfly and cockroach which have been existing on earth since before the age of the dinosaurs.

    Man in the last one million years became a dominant species, but not for the reason that he possesses the instincts of other dominant organisms before him, but by the use of a special singular tool, intelligence, which no other organism at present or in the past ever possessed.

 Are we in our sunset as a species?
 
     The question today is not how we dominate the earth but for how long will we dominate it.  It is not appropriate to compare man with the dinosaurs, or the early mollusk, or amphibians or fishes. These organisms cannot shape their environment and their destiny as man can. Man has conquered every corner of the earth, and soon the space above and around it, and the depths of the oceans. He has studied how nature works and has been able to duplicate it in a growing number of ways. He has created new elements and compounds, including amino acids which are building blocks of life itself.

      There is reason to believe that our species, if unchecked, may soon face   extinction. But it is not unlikely that this demise will come from a giant meteor crushing earth, similar to what is believed to have caused the disappearance of dinosaurs.  However, some scientists like Dr. Schumacher, the proponent of “Impact Technology”, believe that this extraterrestrial accident is not remote from happening again.

      But if the death of our species would come, it is likely our own doing. Our intelligence may be unable to overcome the dictates of our survival instincts, leading to our own mass suicide. 

      Will our society, perfect as Utopia PHOTO, simply drift like the migratory locust searching just for food, mate, and other biological needs?

    Will our species remain entrapped in a geometric population growth pattern, unable to use its intelligence to break free? It is possible that the population explosion, unending materialism, and breakaway science and technology will combine to create autotoxicity similar to that which killed the yeast cells? 
 
      We are engaged in a drama where we are not only the audience, but also its characters, playing the role of a new kind of hero, one who can save our environment and our species.  The hero’s victory means the survival of mankind.  It is a long struggle and will triumph.

      Going back to the answer of the riddle of the Sphinx, man is that animal. 

      As a child in the morning he crawls on all fours; as an adult at noon he walks erect on two legs; and as an elderly person, reaching the evening of his life, he walks with a cane for his third leg. 

      If we play the hero’s role well, we can yet delay the arrival of sunset. ~

 Acknowledgement: Internet photos   

ANNEX
Overview of Global Population Trends (2026):
Acknowledgement with gratitude: Internet Source

As of mid-2026, the world population is approximately 8.3 billion people. Although the total population continues to rise, the global growth rate has slowed to roughly 0.83–0.84% per year, down from nearly 2% in the 1960s, primarily due to declining fertility rates. The daily net increase is roughly 190,000–200,000 people, summing to an annual net growth of 69–72 million individuals.

Regional Dynamics:
  • Asia: ~4.8–4.85 billion (~58% of global population)
  • Africa: ~1.5 billion (~18%), fastest-growing continent
  • Europe: ~741–750 million (~9%), experiencing gradual population decline
  • North America: ~600 million (~7%), moderate growth
  • South America: ~440 million (~5%)
  • Oceania: ~46 million (~0.5%)
Key Impacts of Population Growth:
  • Economic and Employment Pressures: Rapid population increases create higher demand for jobs. In countries with slow economic expansion, this intensifies unemployment and underemployment, particularly among youth.
  • Healthcare and Maternal Health: Growing populations strain healthcare infrastructures. High fertility rates combined with urban migration pressure hospitals and clinics, highlighting the need for reproductive health services and maternal care.
  • Education and Youth Development: With a significant proportion of the population under 30, there is an urgent need for expanded educational access and skill development programs to equip young people for the workforce.
  • Urbanization and Infrastructure: Cities are experiencing overcrowding, traffic congestion, housing shortages, and increased pollution due to population density. Sustainable urban planning is required to ensure livable environments.
  • Resource and Environmental Stress: Population pressures exacerbate demand for water, food, energy, and environmental resources. This intensifies issues of climate change, def
    orestation, water scarcity, and biodiversity loss.
  • Gender Equality and Family Planning: Promoting education, women’s rights, and access to family planning contributes to stabilizing population growth and improving social and economic outcomes.
  • Global Development Implications:Population growth intersects with poverty reduction, human security, and social equity. Countries must balance demographic growth with resource management, health, and social policies to ensure sustainable development.
World Population Day 2026 Theme:
The 2026 observance emphasizes sustainable population management, reproductive health awareness, and equitable access to resources. Activities focus on education, healthcare, youth participation, and climate-conscious policies to mitigate the challenges of rising populations.
Conclusion:
World Population Day 2026 serves as a reminder that population dynamics are central to global sustainability. Rapid growth, especially in developing regions, poses challenges in healthcare, employment, ~

Acknowledgement with gratitude: Internet info sources and images 

Tuesday, July 7, 2026

"Living with Nature" Philosophy and Application

"Living with Nature" Philosophy and Application*
Living with Nature Center
San Vicente, Ilocos Sur

“Nature is not a place to visit. It is home.” – Gary Snyder

 
 
 Art Gallery and Botanical Garden (arboretum and fishpond)
            
                                                                         The "Green House" 
"Living with Nature" is a holistic approach to sustainable, community-based, and mindful interaction with the environment, promoted through Dr. Abercio V. Rotor’s books, blog, and Living with Nature Center.

Philosophy and Purpose
Dr. Rotor’s "Living with Nature" emphasizes harmonious coexistence with the environment, recognizing nature as both teacher and provider. It encourages individuals and communities to appreciate biodiversity, conserve natural resources, and adopt practical, eco-friendly lifestyles. The philosophy integrates ecological awareness with personal well-being, advocating for clean air, natural foods, and mindful living practices that respect both human and non-human life. 

 
 
Driftwood art, children's drawings of nature; "Bring nature home on a mural."

Practical Applications
The approach is highly hands-on and community-oriented, offering guidance in areas such as:
  • Home and Household Management: Techniques like harvesting rainwater, recycling, and using natural materials for daily living. 
  • Gardening and Agriculture: Cultivation of indigenous and exotic crops, agroforestry, and ecological gardens as living laboratories. 
  • Health and Nutrition: Emphasis on natural foods, herbal remedies, and maintaining a clean environment to prevent allergies and promote wellness.  
  • Sustainable Living: Encourages simple, practical lifestyles, countryside living, and community cooperation (bayanihan) for resilience and happiness.  

  •  
    Icons "Apo Baket" and Dr Jose Rizal in the garden 
Educational and Community Initiatives.
The Living with Nature Center in San Vicente, Ilocos Sur, serves as a hub for:
  • On-site learning and workshops for students, researchers, and visitors.  
  • Botanical gardens and wildlife habitats that act as living gene banks and eco-sanctuaries.
  • Cultural and historical preservation, including family museums and archives that connect visitors to local heritage.
  • Community engagement, offering tours, practicum, and retreats for both locals and international visitors. 
Publications and Resources
Dr. Rotor has authored several award-winning books, including:
  • The Living with Nature Handbook (Gintong Aklat Award, 2003)
  • Living with Nature in Our Times (National Book Award, 2008)
  • Living with Nature in Our Home and Community, which provides practical knowledge for integrating ecological awareness into daily life. 
  • These works cover topics from ecological ethics and mindfulness to practical home technologies, conservation, and the value of seemingly ordinary plants and resources. 
Lifestyle and Mindset
"Living with Nature" promotes a postmodern ecological consciousness, urging people to: 
  • Reduce their environmental footprint through mindful actions ("Handprints, not Footprints"), 
  • Recognize the interconnectedness of humans and all living creatures. 
  • Embrace lifelong learning, creativity, and resilience in the face of environmental and societal challenges. 
  • By combining education, practical skills, and ethical awareness, Dr. Rotor’s approach empowers individuals and communities to live sustainably while fostering a deep connection with nature.
Pristine face of Planet Earth wooden chandelier, AVR

“Look deep into nature, and then you will understand everything better.” – Albert Einstein
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*Researched from the Internet, Living with Nature AV Rotor July 7, 2026

Monday, July 6, 2026

Our ancestors were a lot happier than we are today

  Our ancestors were a lot happier than we are today

Dr Abe V Rotor
Living with Nature School on Blog

Throughout history and through countless generations our ancestors brought about a wealth of native knowledge and folk wisdom.

Like Lola Basiang relating folklore to children, we imagine a campfire, around it our ancestors exchanged knowledge and recounted experiences, with spices of imagination and superstition. It was a prototype open university.

Living with Folk Wisdom by AV Rotor 200w3 UST Publishing House, 220 pp

Like Homer’s epics, Iliad and the Odessey, we can explore, retrieve and study knowledge in olden times through early writings, archeology, and interview with old folks. With modern science and technology, we can even create virtual reality scenarios on the screen and in dioramas, reliving the past and deliver them right in the living room and in the school.

But it is important to undertake the enormous task of gathering the fragments of knowledge transcended through our old folks. And before we can draw the threads of wisdom and weave them into a fabric we call science, we should be able to distinguish facts from myths, reality and imagination.

We know that rediscovering indigenous knowledge and folk wisdom enlarges and enhances our history and tradition. Even beliefs and practices, which we may not be able to explain scientifically, can be potential materials for research. And if in our judgment they fail to meet such test, still they are valuable to us because they are part of our culture and they contribute immensely to the quaintness of living.

There is a beautiful novel Swiss Family Robinson written by Johann Wyss nearly two centuries ago. It is about a family stranded in an unknown island somewhere near New Guinea and during the many years they lived in the island, they learned to adapt to a life entirely disconnected from society and devoid of the amenities of modern living. When finally they were rescued, the family chose to stay in the island – except one son who decided to go back to Europe to study and promised to return.

There are stories of similar plot such as Robinson Crusoe, a classic novel by Daniel Defoe, and recently, Castaway, a modern version of a lone survivor shown on the screen. We can only imagine what we could have done if we were the survivors ourselves.

But to many of us, particularly the young generation, such stories seem to have lost their appeal, more so their relevance. It is as if we have outlived tradition in such a manner that anything which is not modern does not apply any longer. What aggravates it is that as we move in to cities we lose our home base and leave behind much of our native culture. There is in fact an exodus to live in cities, whether in ones own country or abroad, and the lure is so great nearly half of the world’s population is now living in urban centers. Ironically the present population explosion is not being absorbed by the rural areas but by cities, bloating them into megapolises where millions of people as precariously ensconced. And now globalization is bringing us all to one village linked in cyberspace and shrunk in distance by modern transportation. We have indeed entered the age of global homogenization and worldwide acculturation.

Maybe it is good to look back and compare ourselves with our ancestors from the viewpoint of how life is well lived. Were our ancestors a happier lot? Did they have more time for themselves and their family, and more things to share with their community? Did they live healthier lives? Were they endowed - more than we are - with the good life brought about by the bounty and beauty of nature?

These questions bring us to analyze ten major concerns about living. In the midst of socio-cultural and economic transformation from traditional to modern to globalization - an experience that is sweeping all over the world today - these concerns serve as parameters to know how well we are living with life. As the reader goes over the various topics in this book he can’t help but relate them with his own knowledge and experiences, and in fact they way he lives. This is essentially the purpose of this book.

1. Simple lifestyle
2. Environment-friendly
3. Peace of mind
4. Functional literacy
5. Good health and longer active life
6. Family and community commitment
7. Self-managed time
8. Self-employment
9. Cooperation (bayanihan) and unity
10. Sustainable development

I have been able to gather some traditional practices and beliefs and put these into writing. Primarily these are ethnic or indigenous, and certainly there are commonalities with those in other countries, particularly in Asia, albeit of their local versions and adaptations. It leads us to appreciate with wonder the vast richness of cultures shared between and among peoples and countries even in very early times. Ironically modern times have overshadowed tradition, and many of these beliefs and practices have been either lost or forgotten, and even those that have survived are facing endangerment and the possibility of extinction. It is a rare opportunity and privilege to gather and analyze traditional beliefs and practices. It is to the old folks that I owe much gratitude and respect because they are our living link of the past, they are the Homer of Iliad and 
Odyssey of our times, so to speak. It is to them that this book is sincerely dedicated.~
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* Lesson on former Paaralang Bayan sa Himpapawid (People's School-on-Air) with Ms Melly C Tenorio 738 DZRB AM Band, 8 to 9 evening class Monday to Friday

Friday, July 3, 2026

DON'T CUT THE TREES, DON'T - 5 selected poems

DON'T CUT THE TREES, DON'T
- 5 selected poems

Book Foreword 
Ophelia A. Dimalanta, Ph.D.
Director, Center for Creative Writing and Studies; University of Santo Tomas 

What makes this poetry collection by Abercio V Rotor specially significant is its ecological slant which gives it an added dimension rarely attributed to other poetry collections. Poet Rilke reminds the contemporary poet to “get out of the house” and bond with nature. 

 Most of the poems written today are introspective or retrospective written in the privacy of one’s room, smelling of deep dark crannies not only of the room but of one’s heart. 

 There is nothing wrong here. But we welcome this attempt to indeed “get out of the house” and establish kinship with every creeping, floating, flying creature outside our private nooks. It is a substantial collection, departing from the usual stale air of solitariness and narcissism which permeates most poetry today. 

 It is therefore, a welcome contribution to Philippine poetry in English, livened by visuals that add color to the poetic images. The oeuvre is not only pleasurable because of this. The poetic ability of the poet himself enriches the whole exciting poetic experience, a blurring of the line separating man from the rest of the living creatures outside. Every poem indeed becomes “flower in disguise” using the poet’s own words. Author's Note: The late Dr. Ophelia Dimalanta was Writer-in-Residence, and former Deam Arts and Letters, University of Santo Tomas

                          Ode to a Tree that Wears a Veil

                     
Acacia tree in its deciduous stage, is loaded with epiphytes,
 Ateneo de Manila University QC campus
                 
A veil to shield the sun,
A veil to keep from rain,
A veil to buffer the wind,
A veil to hide the view around,
A veil to muffle sweet sound,
When you wear your crown.

A veil to let the sunshine in,
A veil to welcome the rain,
A veil to dance in the wind,
A veil to view far beyond,
A veil to free those in bond,
When you lose your crown.

A veil to clothe the naked,
A veil to comfort the lonely,
A veil to feed the hungry,
A veil to house the lost.
A veil to welcome the dawn,
When you gain back your crown.

                           Leafless Tree by the Window
                                 Sacred Heart Novitiate, Novaliches QC
      
I am a passing wind, I knock on the window pane,
     The door is closed, the wall in deathly pallor;
The roof of rusting crimson, eaten by sun and rain.
     I knock again - only silence returns my call.

I must have missed summer when everything here -
     A single tree, a patch of grass - is a garden;
Long was my way fighting the dark heavy sky,
     And autumn lulling all into deep slumber.

Fall is beautiful, but where are the good poets now?
     Sleep and the flowers will come one by one;
But I am just a passing wind and soon I'll be gone.
     I knock again - only silence returns my call.

Deciduous Trees

                   Deciduous Trees in Acrylic AVR   

You lose your crown that you may gain
Freedom to reach out for the sky;
For the sun to bathe your whole being,
To raise the lowly where they lie.

The sky and ground now become one,
Renewing faith in new life to beam;
Rises the sun the prime mover all,
To flow through the living stream.

You litter the floor, keep in the rain,
Feed the microbes, the brute you tame,
Breaking the carbon back to its form,
And the genie for the next game.

Seasons may come and go, obedient
And humble are your ways untold;
Your old gene, it’s the key to loving
Your kin, and fighting the bold.

Against the wind and scanty rain;
The inner signal comes around
Ticking, then it comes, it is fall;
You have earned a bigger crown. ~

Book Message
Armando F De Jesus, PhD
Dean, Faculty of Arts and Letters
University of Santo Tomas

"Don't Cut the Trees, Don't" is a collection of ecology poems and paintings of nature. The tree is taken to represent the environment. Each poem and each painting is like a leaf of a tree each revealing a little of the many marvels of this unique creation. Each poem and each painting is a plea on behalf of this new vision and of this new ethics.

                                               Agoho Trees
Agoho Trees mural by the author and children: 
Marlo, Anna and Leo Carlo, SPUQC 2000

Each tree a mark of time,
From past to the age of space;
Of deeds, passing wind a chime,
Spreading peace and grace.

In handshake they seek across
The seas and to the stars,
For some brethren long lost
Bearing hurt and scars.

Strong against the storm,
Their timber will not give
Only to time and reform;
They stand as long as they live.

And many a man well in thought
Walks, arch above his head;
To honor what he had fought,
For the tears he had shed.

Walk to the gate, hurry,
The Sentinel will not wait;
Night falls, dark and dreary,
Go before it’s too late.    

                           Ecology Prayer

Upland wall mural, author's residence San Vicente, Ilocos Sur

When my days are over,
let me lie down to sleep
on sweet breeze and earth
in the shade of trees
I planted in my youth;
and if I had not done enough,
make, make my kind live
to carry on the torch,
while my dust falls
to where new life begins –
even only an atom that I shall be;
let me be with you,
dear Mother Earth. ~

Dr Abe V Rotor and Dean Ophelia Dimalanta hold trophies won by the author’s previous books – Gintong Aklat Award (The Living with Nature Handbook, 2003) and National Book Award (Living with Nature in Our Times, 2008) in the presence of Fr Regent, and Dean Armando De Jesus of the UST Faculty of Arts and Letters. ~