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This is the neighborhood I grew up in 2016-2021, the model of house is not what in picture because we remodel it, most of people who i live here are Asian that are mostly middle class.

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Avida Village Cerise

Units For Sale

Hot   1   30 sqm

Brgy. Canlubang & Majada, Calamba City, Laguna , Calamba , Laguna

Hot   2   30 sqm

Brgy. Canlubang & Majada, Calamba City, Laguna , Calamba , Laguna

Hot   2   50 sqm

Brgy. Canlubang & Majada, Calamba City, Laguna , Calamba , Laguna

The Avida Village Cerise Calamba NUVALI Laguna is an Avida Land community development which is bolstered by Ayala Land’s decades of experience in building quality homes and subdivisions. The Village Cerise’s location inside the Ayala-owned NUVALI is another feather on its cap. Another great experience of living in the Cerise is the fact that you and the family will be able to enjoy the privileges of having to utilize the townships’ nature-infused amenities and facilities (aside from the Village Cerise’s own amenities). Spending your life in a place like NUVALI will bring more opportunities and possibilities; and here, you don’t have to spend more just to live luxuriously beside nature.

Moreover, Calamba City in Laguna is one of the province’s greenest cities despite the abundance of industrial, commercial, and economic zones; making the city the wealthiest in CALABARZON. At the Avida Village Cerise NUVALI, the pocket parks, enchanting wide and open spaces, and the backdrop of impressive greens take years in the making, while you will enjoy them all the moment you move in.

The Avida Village Cerise NUVALI, a house and lot community development in Calamba City, is Avida Land’s third development inside the captivating enclave of NUVALI. That’s why you will really cherish the village’s awesomeness and strategic location inside NUVALI. Furthermore, families with a combined income range between P30,000 and P80,000 can easily afford to buy a 2-story townhouse at the Avida Village Cerise with a floor area ranging from 30 to 50sqm and a lot area from 88 to 200sqm.

The homes offered in the Avida Village Cerise NUVALI Calamba cater to singles and couples alike, starting and growing families, and young professionals who want to make an investment that really clicks. Interestingly, those who want to live among nature and the beauty of it all will find this calm and secure community as the most appropriate place for them.

Popular Links

Avida Village Cerise
Avida Village Cerise Bernice House Model
Avida Village Cerise Cresta House Model
Avida Village Cerise Phoebe House Model
Avida Village Cerise Location
Avida Village Cerise For Rental Units
Avida Village Cerise Resale Units
Avida Village Cerise Pre-Selling Units
Avida Village Cerise Showroom
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Avida Village Cerise Avida Land For Sale Price List

Unit Name | Project Name | Developer | Price (₱) | Location
Bernice Model | Avida Village Cerise | Avida Land | 1,400,000 | Calamba, Laguna
Cresta Model | Avida Village Cerise | Avida Land | 1,700,000 | Calamba, Laguna
Phoebe Model | Avida Village Cerise | Avida Land | 1,900,000 | Calamba, Laguna

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Avida Village Cerise - House & Lot in Canlubang Calamba Laguna | Price

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Avida Village Cerise is a Preselling House & Lot project located in Canlubang Calamba Laguna developed by Avida Land. Avida Village Cerise is available for sale or rent. For price list, showroom visits, viewing model units, site tripping, address or to know about the floor plans, unit plans, amenities, contact number, turn over date, construction update, photos or customer reviews, you can Chat Live with an Agent 24 X 7 now.

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In Poverty and Prosperity I was in the middle of it because I get the food that I need daily and clothes, but not everything I want in life. Until now, I still get the basic needs even though I transferred to the country. When I was born in 2005-to 2015 in the country of the Philippines, the part of Luzon, I lived a life below the middle class of living. But at least I went to a private school with the same standards as an American school; the name of the school is Laguna BelAir Science School. But today 2022, it's closed due to covid-19 and students transferring to the public. The town that I live in is mostly Asian who is Filipino, so most of my friends are Filipino the town has compact roads and houses so the town atmosphere feels tight but at least has a low crime rate to it. The school that I went to is better than any other school or any other schools locally, and the education system is fixed, but at least the teaching of it is advanced. But this all changed when I moved countries to the US. Good thing that my dad was working already here, so getting an apartment and place to live that was a stable community and has low crime itself was a blessing itself. As for the culture, it took a while to adjust but since my dad lived and worked here it just needed time, for the language it was not hard since my old school prefers talking and speaking in English so adjusting was not that hard. The school I am currently on, the school has more opportunities to explore the skills you want than in my previews school.

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School Report Card: HINSDALE SOUTH HIGH SCHOOL 

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School Report Card: HINSDALE SOUTH HIGH SCHOOL 

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I have been in this high school in the US for the last 5 months. as you can see, it's better than my preview school. https://www.lagunabelairschool.com.ph/index.html

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Illinois' new online school report card goes beyond test scores to present a complete view of your schools. The information here will help you to work with your child's school

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Darien, IL a median appartment income that is very similar to the state average.  For comparison, Per capita income in the past 12 months (in 2020 dollars), 2016-2020 | $49,892

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Power comes in many forms within society. It can be demonstrated by physical force or, more commonly, it can relate to numbers (people/money). In my life, I find power when I have the money to provide for the necessary things in life and have stable living conditions that I own, for education finishing high school, and getting into college. As for the future having a stable job that's above minimum wage.

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Currently, this has the power and authority in my life right now is my parents.

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The Characteristics I want to learn and hone my skills having logic, evidence data, and rationale. how I'm getting this is finishing my high school and studying the skills of psychology and anthropology and it affects your day to day life.

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My Belief and Ideology, The highest number of people of religion in the philippines is Christianity, but not a conservative type, but a born again that does not dwell on social problems in the current time but on how you approach life and how you respond to friends, family, people if was right or wrong that could be changed, how you deal your daily life what lesson from the bible that to this day still good approach on people. As for my Ideology, people should have the right to what they what to be, but should not force it on people who may feel uncomfortable with how to process it, but themself can do whatever they want just with the consent of people. As for the masses, people should have the right to choose, but not by arming themself, if one government is well known to the world or the government itself has no weapon itself. we should solve things with words and evidence backing.

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by Jack Miller

The Philippines proudly boasts to be the only Christian nation in Asia. More than 86 percent of the population is Roman Catholic, 6 percent belong to various nationalized Christian cults, and another 2 percent belong to well over 100 Protestant denominations. In addition to the Christian majority, there is a vigorous 4 percent Muslim minority, concentrated on the southern islands of Mindanao, Sulu, and Palawan. Scattered in isolated mountainous regions, the remaining 2 percent follow non-Western, indigenous beliefs and practices. The Chinese minority, although statistically insignificant, has been culturally influential in coloring Filipino Catholicism with many of the beliefs and practices of Buddhism, Taoism, and Confucianism.

The pre-Hispanic belief system of Filipinos consisted of a pantheon of gods, spirits, creatures, and men that guarded the streams, fields, trees, mountains, forests, and houses. Bathala, who created earth and man, was superior to these other gods and spirits. Regular sacrifices and prayers were offered to placate these deities and spirits--some of which were benevolent, some malevolent. Wood and metal images represented ancestral spirits, and no distinction was made between the spirits and their physical symbol. Reward or punishment after death was dependent upon behavior in this life.

Anyone who had reputed power over the supernatural and natural was automatically elevated to a position of prominence. Every village had its share of shamans and priests who competitively plied their talents and carried on ritual curing. Many gained renown for their ability to develop anting-anting, a charm guaranteed to make a person invincible in the face of human enemies. Other sorcerers concocted love potions or produced amulets that made their owners invisible.

Upon this indigenous religious base two foreign religions were introduced -- Islam and Christianity -- and a process of cultural adaptation and synthesis began that is still evolving. Spain introduced Christianity to the Philippines in 1565 with the arrival of Miguel Lopez de Legaspi. Earlier, beginning in 1350, Islam had been spreading northward from Indonesia into the Philippine archipelago. By the time the Spanish arrived in the 16th century, Islam was firmly established on Mindanao and Sulu and had outposts on Cebu and Luzon. At the time of the Spanish arrival, the Muslim areas had the highest and most politically integrated culture on the islands and, given more time, would probably have unified the entire archipelago. Carrying on their historical tradition of expelling the Jews and Moros [Moors] from Spain (a commitment to eliminating any non-Christians), Legaspi quickly dispersed the Muslims from Luzon and the Visayan islands and began the process of Christianization. Dominance over the Muslims on Mindanao and Sulu, however, was never achieved during three centuries of Spanish rule. During American rule in the first half of this century the Muslims were never totally pacified during the so-called "Moro Wars." Since independence, particularly in the last decade, there has been resistance by large segments of the Muslim population to national integration. Many feel, with just cause, that integration amounts to cultural and psychological genocide. For over 10 years the Moro National Liberation Front has been waging a war of secession against the Marcos government.

While Islam was contained in the southern islands, Spain conquered and converted the remainder of the islands to Hispanic Christianity. The Spanish seldom had to resort to military force to win over converts, instead the impressive display of pomp and circumstance, clerical garb, images, prayers, and liturgy attracted the rural populace. To protect the population from Muslim slave raiders, the people were resettled from isolated dispersed hamlets and brought "debajo de las companas" (under the bells), into Spanish organized pueblos. This set a pattern that is evident in modern Philippine Christian towns. These pueblos had both civil and ecclesiastical authority; the dominant power during the Spanish period was in the hands of the parish priest. The church, situated on a central plaza, became the locus of town life. Masses, confessions, baptisms, funerals, marriages punctuated the tedium of everyday routines. The church calendar set the pace and rhythm of daily life according to fiesta and liturgical seasons. Market places and cockfight pits sprang up near church walls. Gossip and goods were exchanged and villagers found "both restraint and release under the bells." The results of 400 years of Catholicism were mixed -- ranging from a deep theological understanding by the educated elite to a more superficial understanding by the rural and urban masses. The latter is commonly referred to as Filipino folk Christianity, combining a surface veneer of Christian monotheism and dogma with indigenous animism. It may manifest itself in farmers seeking religious blessings on the irrice seed before planting or in the placement of a bamboo cross at the comer of a rice field to prevent damage by insects. It may also take the form of a folk healer using Roman Catholic symbols and liturgy mixed with pre-Hispanic rituals.

When the United States took over the Philippines in the first half of the century, the justifications for colonizing were to Christianize and democratize. The feeling was that these goals could be achieved only through mass education (up until then education was reserved for a small elite). Most of the teachers who went to the Philippines were Protestants, many were even Protestant ministers. There was a strong prejudice among some of these teachers against Catholics. Since this Protestant group instituted and controlled the system of public education in the Philippines during the American colonial period, it exerted a strong influence. Subsequently the balance has shifted to reflect much stronger influence by the Catholic majority.

During the period of armed rebellion against Spain, a nationalized church was organized under Gregorio Aglipay, who was made "Spiritualhead of the Nation Under Arms." Spanish bishops were deposed and arrested, and church property was turned over to the Aglipayans. In the early part of the 20th century the numbers of Aglipayans peaked at 25 to 33 percent of the population. Today they have declined to about 5 percent and are associated with the Protestant Episcopal Church of the United States. Another dynamic nationalized Christian sect is the lglesia ni Kristo, begun around 1914 and founded by Felix Manolo Ysagun. Along with the Aglipayans and Iglesia ni Kristo, there have been a proliferation of Rizalist sects, claiming the martyred hero of Philippine nationalism, Jose B. Rizal as the second son of God and are incarnation of Christ. Leaders of these sects themselves often claim to be reincarnations of Rizal, Mary, or leaders of the revolution; claim that the apocalypse is at hand for non-believers; and claim that one can find salvation and heaven by joining the group. These groups range from the Colorums of the 1920s and 1930s to the sophisticated P.B.M.A. (Philippine Benevolent Missionary Association, headed by Ruben Ecleo). Most of those who follow these cults are the poor, dispossessed, and dislocated and feel alienated from the Catholic church.

The current challenge to the supremacy of the Catholic church comes from a variety of small sects -- from the fundamentalist Christian groups, such as Jehovah's Witnesses and Seventh Day Adventists, to the lglesia ni Kristo and Rizalists. The Roman Catholics suffer from a lack of personnel (the priest to people ratio is exceedingly low), putting them at a disadvantage in gaining and maintaining popular support. The Catholic church is seeking to meet this challenge by establishing an increasingly native clergy and by engaging in programs geared to social action and human rights among the rural and urban poor. In many cases this activity has led to friction between the church and the Marcos government, resulting in arrests of priests, nuns, and lay people on charges of subversion. In the "war for souls" this may be a necessary sacrifice. At present the largest growing religious sector falls within the province of these smaller, grass roots sects; but only time will tell where the percentages will finally rest.

For Further Reference

Agoncillo, Teodoro. A Short History of the Philippines. New York: Mentor Books, 1969.

Carroll, John J., and others. Philippine Institutions. Manila: Solidaridad, 1970.

Chaffee, Frederic H., and others. Area Handbook for the Philippines. Washington, D.C.: Government Printing Office, 1969.

Corpuz, Onofre D. The Philippines. Englewood Cliffs, NJ: Prentice Hall; Spectrum Books, paper, 1965.

Gowing, Peter G., and Robert D. McArnis, eds. The Muslim Filipinos. Manila: Solidaridad, 1974.

Mercado, Leonardo N., ed. Filipino Religious Psychology. Tacloban City, Philippines: Divine Word University, 1977.

Ramos, Maximo D. Creatures of Philippine Lower Mythology. Quezon City, Philippines: University of the Philippines Press, 1971.

Sturtevant, David R. Popular Uprisings in the-Philippines, 1840-1940. Ithaca: Cornell University Press, 1976.

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by Jack Miller
The Philippines proudly boasts to be the only Christian nation in Asia. More than 86 percent of the population is Roman Catholic, 6 percent belong to various nationalized Christian cults, and another 2 percent belong to well over 100 Protestant denominations. In addition to the Christian majority, there is a vigorous 4 percent Muslim minority, concentrated on the southern islands of Mindanao, Sulu, and Palawan. Scattered in isolated mountainous regions, the remaining 2 percent follow non-Western, indigenous beliefs and practices. The Chinese minority, although statistically insignificant, has been culturally influential in coloring Filipino Catholicism with many of the beliefs and practices of Buddhism, Taoism, and Confucianism.

The pre-Hispanic belief system of Filipinos consisted of a pantheon of gods, spirits, creatures, and men that guarded the streams, fields, trees, mountains, forests, and houses. Bathala, who created earth and man, was superior to these other gods and spirits. Regular sacrifices and prayers were offered to placate these deities and spirits--some of which were benevolent, some malevolent. Wood and metal images represented ancestral spirits, and no distinction was made between the spirits and their physical symbol. Reward or punishment after death was dependent upon behavior in this life.

Anyone who had reputed power over the supernatural and natural was automatically elevated to a position of prominence. Every village had its share of shamans and priests who competitively plied their talents and carried on ritual curing. Many gained renown for their ability to develop anting-anting, a charm guaranteed to make a person invincible in the face of human enemies. Other sorcerers concocted love potions or produced amulets that made their owners invisible.

Upon this indigenous religious base two foreign religions were introduced -- Islam and Christianity -- and a process of cultural adaptation and synthesis began that is still evolving. Spain introduced Christianity to the Philippines in 1565 with the arrival of Miguel Lopez de Legaspi. Earlier, beginning in 1350, Islam had been spreading northward from Indonesia into the Philippine archipelago. By the time the Spanish arrived in the 16th century, Islam was firmly established on Mindanao and Sulu and had outposts on Cebu and Luzon. At the time of the Spanish arrival, the Muslim areas had the highest and most politically integrated culture on the islands and, given more time, would probably have unified the entire archipelago. Carrying on their historical tradition of expelling the Jews and Moros [Moors] from Spain (a commitment to eliminating any non-Christians), Legaspi quickly dispersed the Muslims from Luzon and the Visayan islands and began the process of Christianization. Dominance over the Muslims on Mindanao and Sulu, however, was never achieved during three centuries of Spanish rule. During American rule in the first half of this century the Muslims were never totally pacified during the so-called "Moro Wars." Since independence, particularly in the last decade, there has been resistance by large segments of the Muslim population to national integration. Many feel, with just cause, that integration amounts to cultural and psychological genocide. For over 10 years the Moro National Liberation Front has been waging a war of secession against the Marcos government.

While Islam was contained in the southern islands, Spain conquered and converted the remainder of the islands to Hispanic Christianity. The Spanish seldom had to resort to military force to win over converts, instead the impressive display of pomp and circumstance, clerical garb, images, prayers, and liturgy attracted the rural populace. To protect the population from Muslim slave raiders, the people were resettled from isolated dispersed hamlets and brought "debajo de las companas" (under the bells), into Spanish organized pueblos. This set a pattern that is evident in modern Philippine Christian towns. These pueblos had both civil and ecclesiastical authority; the dominant power during the Spanish period was in the hands of the parish priest. The church, situated on a central plaza, became the locus of town life. Masses, confessions, baptisms, funerals, marriages punctuated the tedium of everyday routines. The church calendar set the pace and rhythm of daily life according to fiesta and liturgical seasons. Market places and cockfight pits sprang up near church walls. Gossip and goods were exchanged and villagers found "both restraint and release under the bells." The results of 400 years of Catholicism were mixed -- ranging from a deep theological understanding by the educated elite to a more superficial understanding by the rural and urban masses. The latter is commonly referred to as Filipino folk Christianity, combining a surface veneer of Christian monotheism and dogma with indigenous animism. It may manifest itself in farmers seeking religious blessings on the irrice seed before planting or in the placement of a bamboo cross at the comer of a rice field to prevent damage by insects. It may also take the form of a folk healer using Roman Catholic symbols and liturgy mixed with pre-Hispanic rituals.

When the United States took over the Philippines in the first half of the century, the justifications for colonizing were to Christianize and democratize. The feeling was that these goals could be achieved only through mass education (up until then education was reserved for a small elite). Most of the teachers who went to the Philippines were Protestants, many were even Protestant ministers. There was a strong prejudice among some of these teachers against Catholics. Since this Protestant group instituted and controlled the system of public education in the Philippines during the American colonial period, it exerted a strong influence. Subsequently the balance has shifted to reflect much stronger influence by the Catholic majority.

During the period of armed rebellion against Spain, a nationalized church was organized under Gregorio Aglipay, who was made "Spiritualhead of the Nation Under Arms." Spanish bishops were deposed and arrested, and church property was turned over to the Aglipayans. In the early part of the 20th century the numbers of Aglipayans peaked at 25 to 33 percent of the population. Today they have declined to about 5 percent and are associated with the Protestant Episcopal Church of the United States. Another dynamic nationalized Christian sect is the lglesia ni Kristo, begun around 1914 and founded by Felix Manolo Ysagun. Along with the Aglipayans and Iglesia ni Kristo, there have been a proliferation of Rizalist sects, claiming the martyred hero of Philippine nationalism, Jose B. Rizal as the second son of God and are incarnation of Christ. Leaders of these sects themselves often claim to be reincarnations of Rizal, Mary, or leaders of the revolution; claim that the apocalypse is at hand for non-believers; and claim that one can find salvation and heaven by joining the group. These groups range from the Colorums of the 1920s and 1930s to the sophisticated P.B.M.A. (Philippine Benevolent Missionary Association, headed by Ruben Ecleo). Most of those who follow these cults are the poor, dispossessed, and dislocated and feel alienated from the Catholic church.

The current challenge to the supremacy of the Catholic church comes from a variety of small sects -- from the fundamentalist Christian groups, such as Jehovah's Witnesses and Seventh Day Adventists, to the lglesia ni Kristo and Rizalists. The Roman Catholics suffer from a lack of personnel (the priest to people ratio is exceedingly low), putting them at a disadvantage in gaining and maintaining popular support. The Catholic church is seeking to meet this challenge by establishing an increasingly native clergy and by engaging in programs geared to social action and human rights among the rural and urban poor. In many cases this activity has led to friction between the church and the Marcos government, resulting in arrests of priests, nuns, and lay people on charges of subversion. In the "war for souls" this may be a necessary sacrifice. At present the largest growing religious sector falls within the province of these smaller, grass roots sects; but only time will tell where the percentages will finally rest.

For Further Reference

Agoncillo, Teodoro. A Short History of the Philippines. New York: Mentor Books, 1969.

Carroll, John J., and others. Philippine Institutions. Manila: Solidaridad, 1970.

Chaffee, Frederic H., and others. Area Handbook for the Philippines. Washington, D.C.: Government Printing Office, 1969.

Corpuz, Onofre D. The Philippines. Englewood Cliffs, NJ: Prentice Hall; Spectrum Books, paper, 1965.

Gowing, Peter G., and Robert D. McArnis, eds. The Muslim Filipinos. Manila: Solidaridad, 1974.

Mercado, Leonardo N., ed. Filipino Religious Psychology. Tacloban City, Philippines: Divine Word University, 1977.

Ramos, Maximo D. Creatures of Philippine Lower Mythology. Quezon City, Philippines: University of the Philippines Press, 1971.

Sturtevant, David R. Popular Uprisings in the-Philippines, 1840-1940. Ithaca: Cornell University Press, 1976.

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by Jack Miller The Philippines proudly boasts to be the only Christian nation in Asia. More than 86 percent of the population is Roman Catholic, 6 percent belong to various nationalized Christian cults, and another 2 percent belong to well over 100 Protestant denominations.

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I'm bais right now since I just came here 6 months ago.

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perspective and the power of diverse ideas

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perspective and the power of diverse ideas

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Describe why it’s important to engage with people who have different beliefs and values than you (perspective and the power of diverse ideas)
, To diversify me, and choose for myself what's right and wrong and what I believe or not.

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These are the apps that I use in daily. The positive of these apps it relaxes me from day to day stress and inform from day to day new and gives access to talk to my friends and family.  For the negative side, there area lot of fake new being sent and disturb me from being productive in home.

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The impact of technology on your generation

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The impact of technology on your generation

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The impact of technology on your generation, it gives us a lot of information that can be access easily, but it can be bad things because some people, might believe in fake  news. The tech helps us make are day to day fun and easy to do. That can be access anywhere, anytime (if you have internet).

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How big tech  big technology companies, my life. It affects by making my food or items online delivery faster and easy access. It makes phone, PC, easy to buy and have access to the internet. But the bad thing is they control the prices of these items and some companies tech can only be use by their similar tech.

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The Philippines
Geography and Climate of the Philippines
The Philippines is an archipelago comprised of 7,107 islands in the South China, Philippine, Sulu, and Celebes Seas, along with the Luzon Strait. The topography of the islands is mostly mountainous with narrow to large coastal lowlands, depending on the island. We have 8 major dialects. Listed in the figure from : Bikol, Cebuano, Hiligaynon (Ilonggo), Ilocano, Kapampangan, Pangasinan, Tagalog, and Waray. and i speack tagalog and ilonggo. More than 86 percent of the population is Roman Catholic, 6 percent belong to various nationalized Christian cults. My favorite Filipino food, is Sinigang is a Filipino soup or stew characterized by its sour and savory taste. It is most often associated with tamarind, although it can use other sour fruits and leaves as the souring agent. It is one of the more popular dishes in Filipino cuisine.

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Since I have been in the Philippines for 16 year, my food and culture is the same. So most American culture and lifestyle is new to me.  So like Gender, Sexuality and fashion I am on a bias side.