Pope Francis, the People’s Prophet

by Levy Abad

The Korea Times

Courtesy of: CatholicPhilly.com

During one of my morning visits to La Merage Restaurant, seniors were discussing the message of Pope Francis in Malacaňang. The Inquirer headline states, “Pope Francis’ plea for government to help poor, stop corruption, a timely wake- up call.” When I saw the headline, it sent shivers down my spine. I was reminded of Archbishop Romero of El Salvador who played his prophetic role during his time and paid the ultimate price of being gunned down while celebrating the mass. His only fault was that he took the side of the poor and denounced injustice in society. 

The faces of all the activists who were martyred for taking the side of the poor suddenly streamed back in my memory. Priests, pastors, nuns and lay persons have been inspired through the years by the scripture, especially the biblical passage written in Luke 4:18 to 19, where Jesus read His great social commission in the synagogue of Capernaum, “The Spirit of the Lord is upon me for He has anointed me to proclaim the good news to the poor, set free the oppressed, liberty to the captives and recovery of sight to the blind and to proclaim the Lord’s year of favour.” Praise God for this event in Philippine history. It is indeed good news to the poor when Pope Francis delivered this strong message before government officials in Malacaňang: STOP CORRUPTION and HELP the POOR! The following was a part of his speech…“Essential to the attainment of these national goals is the imperative of ensuring social justice and respect for human dignity. The great biblical tradition enjoins on all peoples the duty to hear the voice of the poor. It bids us to break the bonds of injustice and oppression which give rise to glaring and indeed scandalous social inequalities. Reforming the social structures which perpetuates poverty and the exclusion of the poor first requires a conversion of mind and heart.  I hope this prophetic message summons will challenge everyone, at all levels of society, to reject every form of corruption which diverts resources from the poor, and to make concerted efforts to ensure the inclusion of every man and woman and children  in the life of the community.”  This is not only a pronouncement but a denunciation of the present social condition in the Philippines, the economic inequality between the rich and the poor. In Matthew 23:4, Jesus rebukes the attitude of some leaders, “For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” Pope Francis’ message hits the nail and is consistent with the passage I just quoted. His words subvert the status quo. Bad news for the rich and powerful! Many people consider Pope Francis as the people’s prophet for uttering these words. By vehemently promoting and defending the rights of the poor, I cannot help but imagine how he will be placed under surveillance by the people whom he criticized, hatch a plan to silence him or worst, order the security forces to shoot him like what they do to ordinary activists who serve the people?  If you are just a simple church activist who seriously takes Jesus’ political/prophetic stand in the book of Matthew against the corruption of the leaders during his time, you will end up being marked as a communist agitator, placed  under surveillance, demonized as a terrorist and eventually martyred. Noli Capulong, a United Church activist, was shot for being steadfast in his stand against oppression; Fr. Fausto “Pops” Tentorio, a missionary martyr for the poor and the landless; Bishop Alberto Ramento of the Iglesia Filipina Independiente who was martyred in connection with the Hacienda Luisita issue. They are just among the thousands who became victims of impunity.

                                                                                       

Their tragic death brings to mind the lives of the prophets in the Hebrew scripture:  Isaiah, Amos; and also later prophetic developments like Vatican 2 and theologians of liberation such as Gustavo Gutierrez, Leonardo Boff, Dom Heldom Camara, Ernesto Cardinal and many more who were persecuted or sanctioned by the church for taking the preferential option for the poor.  I remember those who stood up and raised radical questions conditioned by the situation of oppression that call for a bold stand on the side of the poor in history. All of them dared to venture beyond dogma so they can express the cry of the oppressed of the third world and as a result, were crucified by the establishment. The words and actions of Pope Francis in the Philippines in siding with the oppressed validate the sufferings undergone by all who took the prophetic calls of the scripture. These are not enough, more work needs to be done that will lead to the completion of the struggle of the people for social justice and human dignity.

The effort of Pope Francis to avoid the attempts of the powers that be to put him in a box by giving him gifts, providing luxurious cars and offering pompous residences endeared him to people. Pope Francis preferred to go to the victims of Typhoon Haiyan in Tacloban to spend time with them. This is a prime example of being in solidarity with the victims of calamities and corruption.  He chided the bishops and priests to stay faithful to their vocation of being servants of God and the people of God by leading simple lives, reminding them of their vows of discipleship. The most powerful gesture of Pope Francis is his affection for children especially orphans, which reminds me of Matthew 19:14, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.” come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”
In his speech, he mentioned the concept of “integral human development,” a classic  Vatican II  concept, meaning, governments  and  members of the church should strive for the holistic liberation of the people (economic, political, social and cultural)  from oppressive  and  evil social structures  imposed by  greed or to be blunt, neo-liberalism. The regime back home cannot escape from the biting statement of Pope Francis and they are well aware of it. On the other hand, the speech is a clear testimony of the persecution of all political activists who were jailed, tortured, disappeared and killed throughout our people’s liberation praxis.  If the government is really serious with the message of Pope Francis, it should right away release all political prisoners and stop the impunity of political killings. The government should address the root causes of the people’s dissent and insurgency, thus laying down the requisites for a genuine and lasting peace.

Have You Hoped? (Poem)

Have You Hoped?

Levy Abad, February 7, 2016

Have you seen the writing on the wall

Courtesy of bulatlat.com

Courtesy of YouTube.com

or the candle light in the midst of the barricade at night?

Have you visited the shanties

or walked in the paths in the country?

Have you seen the pain and suffering in the eyes of our people ?

Have you leapt into uncertainty

just trusting on the love of  the land that nurtured you?

Have you held the banner in the picketlines

or in the countless marches for justice?

Have you stared in the eyes of your brothers and soldiers 

who will one day be ordered to shoot you?

Have you been followed by the minions of greed while awake?

Have they haunted you in your dreams?

Have you seen them watching you from a distance?

Have they threatened you to stop caring for the motherland

or told you  of the fate that befell those who served ?

Have you seen Judas face to face

and told him that he has to do what he has to do? 

Have you seen the torture chamber being prepared ?

Have you seen the bullets flying towards you?

Have you closed your eyes and see your wife and children weeping over your grave

or friends and comrades tears fall with courage

to take your place in the struggle for justice?

Did your mother cry every night beseeching God to protect you from the Devil and his ilks?

The same mother who taught you to love and  care  for our people.

Have you seen what our martyrs have seen

or walked in the paths that the revolutionaries paved?

Have you seen compassion, justice, peace?

Have you hoped?

Dante Buenaventura and Filipino Cultural Activism (Part 2)

Published in The Diversity Times - March 2016 Vol.5 No.3

Courtesy of Tonyocruz.com

I scoured the files in the Manitoba Archives as suggested by Ted Alcuitas, a pioneer activist journalist back in the mid 70s in Winnipeg. He was the founder of Silangan Newspaper, the first Filipino newspaper that started in 1977 and lasted up to 1982. He told me to dig into the archives to gather the events that happened in those days and have a feel of the process. Lo and behold, from 1976 up to 1988, Dante Buenaventura was a tireless organizer of different events in the community. Through Tanghalang Filipino (Philippine Theatre) that was formed almost at the same time as Magdaragat, he wrote and organized about fourteen short plays through the years that promoted Philippine culture in the diaspora. In these plays, he called for unity and love of the motherland. To cite some examples, in 1978, a play was staged titled “Sisa, Kasaysayan ng Isang Ina” (Sisa, The Story of a Mother); 1979 - “Larawan ng Buhay” (Portrait of Life); 1980- “Hanggang dito na lamang, Bukas naman Ulit.” He was also a delegate to conferences like “Focus 82”- a seminar for artistic directors. Felino de Jesus recalls that the last play that Dante staged before his death on March 5, 1988 was “People Power,” where Felino played the role of an activist priest. Born on December 21, 1945, he will lead a life full of relevance for 43 years serving the people.

Dante Buenaventura played a huge role in the field of culture in Manitoba. Aside from this, he contributed a lot in the area of multiculturalism. He was one of the pioneers of Folklorama from its beginning and even up to now with Magdaragat’s presence as a cultural group. He was well appreciated in the mainstream community of Winnipeg. Leaders recognized him for his contributions in the community like the late Premier Howard Pawley, Maureen Hemphill  (Minister of Education  in the 80’s) and Sylvia Toduschuk, to name a few (Source: Pablo Herrera, Felino de Jesus).

In 1983, when Benigno “Ninoy” Aquino (foremost Philippine opposition leader in the 80’s) was assassinated, Dante Buenaventura’s idealism became apparent with his active involvement in the anti- dictatorship struggle in Winnipeg. He became a leading member of Philippine Support Group (PSG) and also supported the August Twenty One Movement organized by Ted Alcuitas. Dante Buenaventura directed Magdaragat to participate not only in mainstream cultural events but also significantly in fundraising and presentations that have clear anti –dictatorship calls. Magdaragat served as the cultural component of the political organizing by the Philippine Support Group. This kind of leadership coming from Dante Buenaventura separates him from the rest. Based on his practice, one can see that for Dante, culture, if not used for the liberation of the motherland from the dictatorship, is inadequate. In 1986, he even went home to the Philippines to research on the details of the EDSA Revolution so he can write the script of the play “People Power,” the last play staged in 1987 (Source: Interviews with F. de Jesus). In the December 1986 and January 1987 issues of New Silangan, Dante wrote two articles with revealing titles, “Struggle for National Democracy” and “What is the National Democratic Coalition?”

When I heard the testimonies from people in the community and based on my research on Silangan issues from 1977 to 1982, I resolved to write an article about Dante Buenaventura. Dante Buenaventura must not be forgotten as he is one of those who prepared the ground for migrant organizations to flourish and serve as shield of the community from racism and discrimination, exploitation and oppression. What he started will lead to organizations that promote patriotic stage plays, parties (fun events) as well as organizations that promote rights and welfare of the migrant (workers) community. Mabuhay ka (Long live) Dante Buenaventura! Isa kang tunay na anak ng bayan!  (You are a true son of the Motherland!)

Souls Taken Away ( Poem )

Souls Taken Away (Poem)

April 1, 2014

Levy Abad

Courtesy of GlobalNews.ca

From the late eighteen hundreds to nineteen ninety-six

Through the dark n’ cruel days of colonization

Children removed from their families and tribes

And their delicate souls torn and broken.

Countless pass through the hell of assimilation

Where four thousand angels perished for naught

In the so called schools of learning imprisoned

Where the scripture is twisted and justice is wronged

In the name of belief that some are superior

The system guarded their being and thought

By whipping their tongues and crippling their spirit

To save the “soul of the savage,” and civilize

While there in the pews of the cathedrals of love

Compassion and mercy is sung to the heavens

Drowning the wailing that the horrors inflicted

Perverting the meaning faith.

The river of tears flow with rage until now

And thousands of questions haunt us to remember

When will these pestering wounds ever heal?

Wounds that the present and the future will shoulder.

And so pray to the Great Spirit I do

That the dead rise up with a cry and renew

Thru the prairies and valleys far as the eagle can fly

Until the time when the river of tears do run dry

Can a song or a poem heal the wounds of the past?

Can a melody find the graves of the missing?

Will the ancient ways be restored by my singing?

In the land where the elders and the mothers are weeping

(for the souls that were taken away)

If there was injustice, how will justice be served?

Can the hope that was taken still be returned?

Will the prayers and footsteps in the land be recovered?

Can the future t’was buried still be retrieved?

 The collective soul hurtin’ and burdened by past

The abuse and mistreatment like nightmares come back

This historic pain weighs so heavy like syndrome

And in a bottle of liquor the future is drowned

But only the truth can set history straight

And true apologies can start fixing the ruins

While sincerity’s needed to break walls of mistrust

Hoping those who were taken can finally rest 

Grateful to GACIBO

Grateful to GACIBO

Levy Abad (Migrant Perspective ) The Korea Times 2015

I was driving southbound McPhillips Street and Jefferson Avenue listening to my song “Through the Changing of the Seasons,” a cut from my CD album, Rhythms of Compassion-Canadian Experience Vol. 3:

While the storms of life are raging

I’ve seen the hunger in your eyes

I will sing about your vision

To be free

And all the mountains you must climb

And your countless sacrifice

Through it all, I will sing your story

On and on

While listening to the groove of this song, which I wrote as a tribute for the Filipinos in the diaspora, thoughts about my mom and my late dad ran through my mind and I was thinking that most of the seniors whom I met at Garden City are the same generation as my parents. At the Food Court, I interviewed some of them for the article that I am writing, an article about the different seniors group that hang out at malls. They asked why I am writing the article. I explained that I am doing it to give tribute to the GACIBO (Garden City Boys) who became my community advisers when I arrived in Winnipeg from Mississauga, Ontario. They were the ones who told me about the do’s and don’ts in the community. What would our lives be without them?

The first seniors whom I met were Tito (Uncle) Victor Biluan, Eduardo “Popoy” Adriosula, Romeo Davila (Iloilo), Romy Tabanera (Aklan), Raul Ibabaw (Aklan), Manny Joven   and many more.  Tito Vic and I came from the same town in Laguna.  I asked him about the founding of GACIBO and who coined the name of this group.  He said that he can’t remember anymore and added that it just evolved.  He explained to me that GACIBO is a non-political group. It is a purely fun informal association of seniors.  Their goal is to hang out after 30 minutes of exercise around the mall. Minutes later, he remembered that the group was founded around year 2000. Tito Vic added that there are also GACIBO Ladies - the GACIBO`s wives who usually does 30 minute walk around the mall just like their husbands. The ladies would have their own circle and would talk among themselves, by 11:30 a.m., they leave the place with their husbands.

Tito Vic asked me, “What is this Levy? Are you doing this interview as a material for a new song like the one being played on GMP-CKJS, Dito sa (Here in ) Winnipeg?” I answered: “It is not. I just want to write an article about the community from the ordinary folks' point of view, sort of a narrative of Filipinos of North End.” It was Tito Popoy`s turn to ask, ʺHow is this different from others already written?”  I explained, “The difference is, I will not edit the information or answers you gave me. What I hear from you is what will appear in my article. The conversations I had with you when I first arrived, I will just share them with my readers or those who will take interest in my writings. It is not my intention to be profound or scholarly. I just want to express my gratefulness that you guys are here and you provide a great sense of community to newcomers like me. What can be more deep than that?ʺ Tito Vic told me that what I am doing is good, chronicling the stories of ordinary people. I asked him if he can tell me a joke that I can use. He responded by giving me a quote: “If you live on what you are yesterday, you are limiting what you can be today.” I thanked Tito Vic for sharing this insightful quote that I can use as a guide in my community work. On my way home, these words from Tito Vic reminded me of the quote from Lao Tzu (360 B.C.) that my mother ask me to memorize when I was in the university: “Go in search of people, love them, learn from them, plan with them, serve them, begin with what they know, build on what they have, but of the best leaders, when their task is accomplished, their work is done, the people all remark -we`ve done it ourselves.”

Kuya Popoy Adriosula added that GACIBO is fond of organizing birthday parties and picnics like the one I attended at Kildonan Park. It is purely for camaraderie like helping one another in times of problems. They also helped out with advising newcomers about the life in Manitoba. Tito Vic said everybody is welcome in GACIBO, whether you belong to any of the political parties. We want to discuss ideas like the latest events in the old country, have coffee and talk about what is happening in the city.  He continued that his group wants to share jokes, have a good laugh and go home happy.

I also inquired about Kuya Rolly Togado who was one of the first persons who helped me out when I arrived and drove me around the Maples. He introduced me to a lot of residents of Maples. Kuya Rolly is from Magdalena, Laguna which shares boundary with my hometown in the Philippines. They told me that he already passed away couple of years ago. What a shocking news and this explains why I have never seen him lately at Garden City where he usually hangs out. Kuya Vic sadly told me that they have a lot of members who already passed away. He mentioned names of members that they miss like Virgilio Manalili and many more. I remember Tito Virgilio when he was still alive. We used to have chats about the struggles of the people back home and the comparison with what goes on here in the Peg.  May God rest his soul. He was one of the good members of GACIBO. Guess, he is still with us at the mall although we can’t see him anymore. Made me hum the song of Mary Hopkins, “Those were the days my friend, we thought they’d never end, we’d sing and dance forever in a day.”

I hopped to the next table and talked to Manoy Romeo Davila, Romeo Calanza, Samuel Artuz and Manoy Prudencio Gamayaw.  They were talking to Manoy Prudencio since he was going home the next day. I asked them about the different groups that hang-out at the Food Court. They listed several groups like Ilaw (Ilocano Association of Winnipeg); Timpuyog Ti Ilocano (Tito Nemi Juan and Tita Cory were the pioneers of this group); and Manong Pablo Dizor, 2014-2015 President. AIM (Association of Ilocanos of Manitoba), which was founded by Kuya Manny Joven who also hangs-out there. They added that there is also a group of seniors from Cavite that gathers near the Vietnamese food stall of the Food Court.

I remember the days when I did not have a car. Manoy Romy Tabanera would take me from La Merage Restaurant at Isabel to Garden City and talk to the Boys re: different community events and issues. The seniors discussed the issues in the community and I just listened.  I learned a lot from their stories because they have been here since the 60s. In a way, they know the dynamics of the community.

I remember the events that I became a part of, like the formative period of the Manitoba Filipino Street Festival as its first secretary. After some time, my wife Cherry replaced me as secretary. It was first launched at the grounds of Garden City on August 25, 2012.  I also performed at the second Street Festival (August 24, 2013). A musician friend of mine, Bobie Nepomuceno, also organized a singing event at this place, “Lahat Panalo sa Musika” (November 23, 2013). I was a part of the program and sung a couple of my songs.

Garden City houses one of my favourite Filipino fast food - Casarap, a stall operated by a friend, Josephine Gutierrez. It offers food like Lumpia, Okoy, Arrozcaldo and Tokwa't Baboy, Pritong Pusit, Tuyo and many more. I also frequent A & W during those times, especially when I have to meet up with somebody about community matters. Thanks to the multicultural nature of the city and the strong presence of the Filipino community. Surely, it makes it easier to blend in with the warmth that community members provide through the changing of the seasons. To the members of GACIBO, “maraming salamat po sa inyong lahat at mabuhay kayo mga Tito at Tita” (thanks to everybody and long live!).
 

Where Did We Go Wrong? (conclusion)

FILIPINO JOURNAL    LEVY ABAD

ISSUE » Vol. 29 No. 14

POSTED IN » Anong Masasabi Mo?, Columnists

by Levy Abad

Some people ask why activists are always critical of regimes. The reason for this is that many nationalist activists are acutely aware of the Constitution, the history, and the reasons other countries progress economically. Many of us know that Japan and Korea, to cite a few, were destroyed during World War II; and that, in the case of South Korea, the country was heavily impacted in the war with the north. Despite the devastation suffered by these two countries, every day while I drive around Winnipeg, I see Japanese and South Korean cars. Even cellphones and other electronic gadgets come from these countries. The Philippines, for its part, produces and exports products like bottled tuyo (dried fish), sardines, tapa (beef jerky), and “junk” foods like Chippy and Corniks. Although there is nothing wrong in producing and exporting these products, it should not stop here. The Philippine government should aim for industrialization, which it should have done more than fifty years ago. When Japanese and Koreans travel to the Philippines, they go as investors or tourists; but when Filipinos go to these countries, it’s basically to work as Japayukis, domestic helpers, or industrial workers. Many Filipinos would laugh at China back in the 1960s, 1970s, and 1980s, saying that it was a communist country; but now, even the United States is heavily indebted to China, which has billions of investments in Africa, Latin America, and North America including Canada. Where is the Philippines in all of these? This begs the question, “Where did we go wrong?”

The greatest lesson that I learned from being a part of these historical events is that, it is never the great personalities that make history but the people. As long as a president, no matter who she or he may be, does not implement the people’s agenda, then the people have the power to remove their leader. We have seen this time and again. When Benigno S. Aquino III became President through elections, people were happy and hopeful and were thinking that progress would happen. But having been in power for almost five years, he still follows the script of the same puppetry narrative. Up to now, even the Constitution that was ratified during the term of his mother, former President Corazon Aquino, particularly the provisions on nationalist industrialization and agrarian reform found in Article 12, have not been implemented. The slogan of the present regime–“Daang Matuwid”–is just another crooked road and a plan that affirms neo-liberal policies.

In an article posted on Huffington Blog titled “Philippines ‘Mirage’ Economy: Why it’s worse than a bubble?”, Richard Javad Heydarian writes that, “three years into the Aquino leadership, however, it has little to show in terms of major infrastructural projects and cutting down of red tape and bureaucratic uncertainty. With barely three years left in his office, the [President’s] introduction of decisive measures to arrest the decline of the manufacturing and agricultural sectors, are yet to kick in. The government has missed its targets on the implementation of the Comprehensive Agrarian Reform Program Extension and Reforms (CARPER) to the fury of millions of farmers and rural citizens, while the impending integration of the Philippines into the regional common market will most likely batter its already fragile manufacturing sector, which has been struggling with declining demand in the intraregional production chains in recent years.” That served as another proof of the failure to initiate the implementation of the policies enshrined in Article 12 of the Constitution.

Going back to the Agrarian Reform of the Corazon Aquino regime, Satur Ocampo wrote in his article “At Ground Level,” published in the Winnipeg-based community newspaper Ang Peryodiko (November 16-30, 2014): “Her government asked the Court of Appeals to rule favourably on the Cojuangcos’ appeal, which the court promptly did. In 1987, she issued Proclamation 131 and Executive Order 229, defining her agrarian reform program, which included stock distribution option as a mode of implementation, instead of land distribution. The SDO was incorporated in RA 6657 (CARP), signed in 1988.” This is a proof that Aquino’s Agrarian Reform is bogus. True to the line of thinking of the powers that be, the present regime is also engaged in attempts to change the Philippine charter’s nationalist provisions through ChaCha (Charter Change).

The regimes of Corazon Aquino up to B.S. Aquino III are characterized by betrayal of the Constitution of the Republic where the preamble states “We, the sovereign Filipino people, imploring the aid of Almighty God, in order to build a just and humane society, and establish a Government that shall embody our ideals and aspirations, promote the common good, conserve and develop our patrimony, and secure to ourselves and our posterity, the blessings of independence and democracy under the rule of law and a regime of truth, justice, freedom, love, equality, and peace, do ordain and promulgate this Constitution.”

The failure of the government to provide decent jobs led to the continuous exodus of professionals, numbering about five thousand daily (2014 statistics). Unfortunately, the country is just a paradise for foreign monopoly corporations and few rich families. If all the regimes failed to implement Nationalist Industrialization and Agrarian Reform that are enshrined in the Constitution, what more can they do to improve the welfare of the people? The Constitution, at the given stage of our people’s history, is the embodiment of the will of the people, thus it is sacred. So what happened to our so called democracy? Where did we go wrong?

Canadian Democracy 101

Canadian Democracy 101

Levy Abad (Migrant Perspective )

The Korea Times, November 2015, vol 4 no. 11

Wow, what a ride! I remember all the days that I have spent on the campaign trail starting with flyer drops at Tyndall Park, then Burrows, St. John’s, Point Douglass and The Maples. I recall walking in the heat of summer talking to people about the issues that matter like Bill C-51, changes in retirement age eligibility, Employment Insurance, and many more. I remember my friends who generously volunteered their time to help me out with the flyer distribution, door knocking /canvassing, putting up signs and countless tasks related to the campaign. I can only say thank you so much for being part of the movement for change.

As a social activist by orientation, the greatest joy for me was being with the Canadian people in rejecting the politics of fear and division. For months I did door to door canvassing with faithful volunteers who generously shared their time with me. One even postponed his knee replacement surgery to be able to help in the campaign. In between door knocking we chanted slogans from time to time like “The people united can never be defeated” and “Solidarity Forever.” During breaks, we talked about the “isms” of the struggle, interspersed with policies, strategies and tactics among others. I remember a friend who, even when experiencing a painful knee, would always remind me to go on like Che. When pessimism steps in, I used to tell them that Ottawa or bust; what is most important is forging ahead with the peoples’ agenda of defeating Harperism. We talked about friends and brothers who abandoned us, but we never bore grudge. Instead, we gave them the benefit of the doubt and just sung “bridge over troubled water, I will lay me down,” or the song of The Hollies, ’“He ain’t heavy, He’s My brother (Sister).” All along, we never harboured illusion, but we were always mindful of the political heavyweight of the North End. What we did was to discuss the North End issues in the doorsteps and encouraged them to go out and vote.

The whole process served as a political education especially for friends who were part of the day-to-day marching on the street. Theory without practice is nonsense.  The four to six hour walk, planning, discussion, assessments, debates and forums became a school in social democracy. In the campaign, anybody who wants to discuss has to read and study the issues in depth or else you run out of bullets in the discussion and debates with the political cadres of the other parties. I experienced walking into forum full of supporters of the other parties trying to defend my party’s position with the intention of challenging them to be critical thinkers or convincing one ideologically lost soul. In the end, a Conservative friend, after having learned of the ideas and principles of the NDP, decided to become a Social Democrat. He was the one who convinced his 26 member PC family to vote NDP.

I wish to express my gratitude to the seniors at the Garden City mall and at La Merage restaurant for giving me sound advice. Whether they voted for me or not is immaterial. When some seniors defended me from intrigues and said that they understood what I was doing striving to represent the community, it really boosted my morale. I told them that the reason I put my name on the ballot was to serve and give back to the community. Participating in the democratic process meant sacrificing time and resources. I believe that public service is noble calling and one of the many ways to serve the community. I did my small part in advancing Canadian democracy and freedom as well as bringing to the fore the issues on migrants and the new immigrants.

On the other hand, music also played an important role in my campaign. I don’t know how I could have lasted the long campaign without music. We have organized five fundraising concerts at restaurants and two house concerts to sustain the campaign. At these cultural events/concerts, I sang my original compositions--song tributes like Souls Taken Away, Daughter She Can’t Find, War is Their Business, Light a Candle for Peace, Never Forget. These songs discuss the social problems that pervade society and calling for economic justice and social change. I can never forget those who have donated time, money and resources in the campaign. We endeavoured to hold grassroots campaign patterned after the olden days of self-reliance and determination. As a political neophyte, I thank everyone who supported me in whatever way. Four thousand five hundred forty-three (4,543) residents of Winnipeg North placed their trust in me, not bad for a newbie. Thank you very much from the bottom of my heart.

Jose Rizal, From Moth to Martyrdom

Jose Rizal, From Moth to Martyrdom

by Levy Abad (Dec. 7, 2015)
The Diversity Times ( Migrant Perspective ) January 2016, Vol. 5, No. 1

I wrote this article in commemoration of the 119^th death anniversary of Dr. Jose Rizal, Philippine National Hero.

If you ask me about my favorite Jose Rizal story, I can tell you it is the Story of the Moth. Let me tell you why. When I was a kid, I often relate this story to Jesus when he was crucified or to the stories shared by my grandmother about her uncles who died during the revolution of 1896. During my university years in the last days of the dictatorship before 1986, a quote gave more meaning to the story, “He who wants to give light must endure burning.” During those days, it was so easy to understand this quote because almost on a daily basis, you hear news about activists, both ordinary folks and well known, giving away the light of their lives in the struggle for truth and freedom. Jose Rizal was an activist of his time. He offered his life to give light to his people.

Undoubtedly, the things that we read as kids have a lasting impact and they mold our morale idealism, they develop a deep sense of compassion and justice in us. Once the right attitude is there, the context comes into play. What do I mean by this? During the time of Jose Rizal, the world was engulfed by the ideas of the great French Revolution. The impact of the revolution in the mind of the people was to polarize them into two major tendencies, these were the right wing or those who opted for reform of the status quo and the left wing or those who preferred reforms leading to radical change. In France and even in the Philippines way back in the 1890s, a similar scenario occurred. We had the Illustrado (belonging to the wealthy class) calling for reforms and the poor people (peasants) opting for radical change. There were those who gave alms to the poor and those who asked the poor about the root cause of their suffering, as exemplified by one of the followers of Jose Rizal, the Great Plebeian Andres Bonifacio.  Context is powerful and this includes the prevailing condition of society, lifestyle, class status and ideology. It is so powerful that it eats your soul. Either you follow your morale idealism to the grave or calibrate, twist or redact great ideas to suite your interest or convenience, to which all of us in the diaspora are guilty of in varying degrees.

This brings us to the following questions.  What is the meaning of Rizal’s life? How do we show our love for the motherland that up to now is wallowing in poverty and corruption? As followers of Rizal, how do we conduct ourselves in this time and context over the suffering of our people? Do we know that more or less five thousand (5,000) of our compatriots leave for abroad everyday in search of a better life? Are we aware that a lot of our compatriots do not end up as fortunate like us here in Manitoba? Do we still remember the meaning of Noli Me Tangere or “Touch Me Not” (bluntly, “Do not oppress my people!”) and El Filibusterismo or “The Subversive?”

When I migrated to Canada, aside from my full time job, I volunteered Saturdays and Sundays as a community and cultural activist with Migrante. I have done research and organized in Leamington Ontario where the tomato plantations are located and where there are a lot of migrant issues. As a volunteer of Migrante, I had the opportunity to go to Mississauga, Scarborough, Barrie, Collingwood, Hamilton, Quebec and Vancouver to organize and help out with Live-in Caregivers’ struggles, talking about the history of migration and singing about the need to address migrant issues from the perspective of the Philippine struggle. When I moved to Manitoba, we did and still continue doing the same thing of advancing migrant’s rights and welfare and also organizing forums on Philippines history and the struggle for change. Why do we do this?  Looking back, I always remember Rizal’s story of the moth, his love for the motherland and our people and his sense of sacrifice. Indeed, this is the most important thing that I learned from Rizal.  I do believe in Rizal’s emphasis on education, but what kind of education? Is it colonial and decadent and moribund or the liberating kind? We must be mindful that Rizal can be used to colonize us, to make us destroy our own brothers and sisters as in the case of the infamous feudal talangka mentality.

Given the above narrative, another angle that I am looking at is the role of the youth in all of these.   I have mentioned the dire situation of the old country and the necessity for change. During the Spanish colonial period, our people were oppressed and the response of the youth like Jose Rizal and Andres Bonifacio was to offer their time, strength and life for the liberation of the country. Nowadays, the challenge for the youth remains the same. How can the youth contribute in the effort to make the Philippines progressive, while at the same time helping out in the diaspora with the rights and welfare of the migrant community? How can we help in the propagation of our history and culture? How can the youth absorb the morale idealism of Jose Rizal and later pass it on to the next generation? These are the questions that we have to address sooner than later.  For no matter what personal achievements we have, as long as we do not grasp the depth of the morale idealism of Jose Rizal -his humanism, compassion and sense of justice that will lead to breaking the chains that bind our motherland from its feudal ills, then, what we have is just a personal illusion or delusion. It is my hope that despite living in our newfound home, our love for our motherland will continue to engulf us in the same way the moth came to the light, emerging from the darkness of pessimism, ignorance and indifference to the plight of the people.  By way of closing, I would like to quote two verses from our National Hero’s legendary poem, Mi Ultimo Adios:

             

                                               “ Adios patria adorada, region del sol querida

                                                 Perla del Mar de Oriente, nuestro perdido Eden!

                                                 A darte voy alegre, la triste muestia via,

                                                 Y fuera mas brillante mas fresca mas florida,

                                                 Tambien por ti la dierra, la dierra por tu bien.

                                                 En campos  de batalla, luchando con delirio

                                                 Otros tedan sus vidas sin dudas sin pesar.

                                                 El sitio nada importa, cipres,laurel o lirio

                                                 Cadalso o campo abierto, combate o cruel martirio

                                                 Lo mismo es si lo piden la patria y el hogar.”

Rizal on Reform and Revolution (part 4 of 4)

by Levy Abad

Andres Bonifacio`, the founder and leader of the Kataastaasang Kagalanggalangang Katipunan  ng mga Anak ng Bayan (KKK ) and other leaders of the Katipunan, together with ranks of the revolutionaries, belong to the left wing tendency of those who adhere to the ideas espoused by Rizal.  Upon closer look of the ideas of Jose Rizal, one will find that most of his thoughts on society were essentially heavily tainted by French revolutionary ideas, but were also calibrated in such a way that they fit into a reformist frame. We must remember that the French Revolution never happened overnight. It also underwent the same process where people hoped that the regime could still be changed through peaceable means (Reformism) until the Jacobins (or in our case, the Revolutionaries of 1896)  decided to have enough of it when they realized that bondage can no longer be tolerated.  This was also exemplified during the Filipinos’ struggle against the dictatorship way back in the 70s. Though it took a shorter time compared to Rizal’s time, the contradictions intensified that culminated in the assassination of Benigno Aquino. His death unified the opposition forces and became the catalyst that led to the EDSA Uprising.

Jose Rizal’s statement that he has no desire to take part in conspiracies, which seem to him “premature and risky,” is an expression of a disagreement over strategy and tactics of how to steer the revolution. Back in my university days, I always hear this premature and risky advice from reformist activists in the campus. Although they usually say that they agree with the revolutionary calls, when it comes to practice, they say it is not yet time. Perhaps, Rizal never liked the tactic used (as he portrayed it) by Simoun in El Filibusterismo of inciting violence and the insurrectionary / putchist’s persecution of the people to force them to revolt. Elmer Ordoňez in his article, "Rizal and the Literature of the Left," commented that the essays of Epifanio San Juan, one of the leading scholars in Rizal studies, “attempt to recuperate Rizal (appropriated by U.S. colonialism and Ilustrado collaborators in search of a national hero for their Filipino wards) from his perceived apostasy, the December 15 Manifesto, where he abjures the armed revolution."  San Juan recalls Recto’s “landmark synthesizing of both revolutionaries" (Rizal and Bonifacio’s) ‘parallel lives” in 1958. For San Juan, Recto points to a “fatal and unbridgeable dualism which today, our wide-ranging endeavors to integrate history and practice are trying mightily to resolve.” The question again arises as to who benefits from this dualism? What forces in Philippine society may have consciously fanned this dualism to their advantage? My view is that this dualism will last until a social movement that links reform and revolution triumphs and becomes the dominant narrative.

The root of the problem is the  persistent maneuver of the interest groups, such as US colonialism and local reactionaries to create a disconnect between reform and revolution and make it appear that Rizal is a pacifist  through and through, thus turning Rizal into a propaganda tool for social inertia in the face of colonial oppression. The right wing tendency is a clear result of this disconnect.  It is the tendency to absolutize reformism that in turn assures the survival of the status quo.  

Andres Bonifacio 

Grasping this reality of the revolutionary situation makes one arrive at the proper analysis of Philippine history and what is happening now. All the ills of Philippine society can be traced back to the outcome of the dialectics of the time of Jose Rizal.  The way our community thinks on how to achieve social change for our country of origin is also characterized by this tendency. Up to now, people pit Jose Rizal against Andres Bonifacio. They have missed the great lesson of the Revolution of 1896 that the two pillars of Philippine history are representative of a single historical process of the Filipino peoples’ aspiration for freedom. Hence, given all these lessons of history, only a social movement that is able to grasp the dialectics between Rizal and Bonifacio, reform and revolution, will be able to lead the Filipino out of its pre-industrial and agricultural state.

For previously published articles on Jose Rizal, please visit Levy Abad's Articles and Poems, http://levyabadarticles.blogspot.ca

(Levy Abad is a freelance writer and also a singer songwriter/recording artist and a member of Migrante Canada-Mb chapter and also a founding member/ program coordinator of Winnipeg Multicultural Human Rights Forum, Levy has released three albums , Canadian Experience Vol. 1 (iTunes ), Never Give Up and Rhythms of Compassion CanEx 3. Levy just released  his fourth album titled "Tara ng Maglakbay". You can reach Levy Abad through , lev67.abad@yahoo.ca or on Facebook.).

Rizal on Reform and Revolution (part 3 of 4)

Filipino Journal              LEVY ABAD

ISSUE » Vol. 29 No. 21

POSTED IN » Anong Masasabi Mo?, Columnists

by Levy Abad

What were the tendencies that arose out of Jose Rizal’s ideas? The reform movement that he led exposed the abuses committed during the Spanish colonial and feudal rule. Aside from writing novels, he was also a part of the publications La Solidaridad and La Liga Filipina. This clearly proved Rizal’s involvement in the reform movement. According to Chris Antonette Piedad-Pugay, in his work “Jose Rizal and the Revolution: Revisiting Renato Constantino’s ‘Veneration Without Understanding'”:

“Another example of Rizal’s reformism can be found in his manifesto where he emphasized the necessity of education in the achievement of liberties. He also believed that reforms, to be fruitful, must come from above; and that those that come from below are shaky, irregular, and uncertain. Rizal’s weakness was his failure to fully trust his people. His idea that change should come from above is the clearest proof that he is kind of detached from what is happening on the ground. He repudiated the revolution because he thought that reforms, to be successful, should come from above.”

Notwithstanding these weaknesses, the reform movement became the spark that started the prairie fire. The problem with freedom is that, once the people get a taste of it, it develops its own dynamics and grows beyond the control of the regime. It has a life of its own. So, when the call for revolt was made, the masses embraced it. If Rizal cautioned the members of the reform movement not to engage in armed revolt, ordinary people like Andres Bonifacio who bore the full weight of the feudal rule of Spain would have reacted in a different way, the revolutionary way. The more intense the experience of oppression, the more the revolutionary tendency intensifies. To substantiate this, I would like to quote from a book by Renato Constantino, entitled A Past Revisited, (page 159):
“At first, the Liga was quite active. Bonifacio, in particular, exerted great effort to organize chapters in various districts of Manila. A few months later, however, the Supreme Council of the Liga dissolved the Society. The reformist leaders found out that most of the popular councils which Bonifacio had organized were no longer willing to send funds to the Madrid propagandists (assimilationists) because they, like Bonifacio, had become convinced that peaceful agitation for reforms was futile. Afraid that the more radical rank and file members might capture the organization and be unwilling to involve themselves in an enterprise which would surely invite reprisals from the authorities, the leaders of the Liga opted for dissolution. The Liga membership split into two groups: the conservatives formed the Cuerpo de Compromisarios, which pledged continued support for La Solidaridad; while the radicals led by Bonifacio devoted themselves to a new and secret society, the Katipunan, which Bonifacio organized on the very day that Rizal was deported to Dapitan.”

It is impossible to go back in time and measure the sincerity of those who joined the revolution. Some authors claim that the reason Rizal distanced himself with the initiative was because of the insincerity of some leaders. Unarguably, revolution was able to drive out the Spaniards.

Purity of heart was good but immaterial. Oppression was what fueled the people to revolt. We must remember that even revolutionaries are human beings, and utopian measuring sticks are useless. Even saints are sinners. Too often, leaders and scholars try to put a framework that will determine when the revolution starts and when they think it should end. The reality is that the implication, effects, or the success and betrayal of the Revolution of 1896 can still be seen and felt up to now.

Reflecting on the writings of Renato Constantino, Rizal’s tendency was the natural offshoot of his status in society since he belonged to the Ilustrado (erudite, learned). The Ilustrados were people whom the Spanish colonial authorities trusted to be their administrators over vast tracts of land or encomiendas. Rizal’s family was well-off. This afforded Jose Rizal and many of his siblings good education, attending the best schools like Letran, UST, and Ateneo. In fact, his family was able to send him abroad to study. The tendency of this class of people was to be cautious and weary of social movements as they might cause instability. They tended to veer towards reformism because they had a lot to lose in the process, although there were a few who transcended their economic background and embraced the struggle of the people wholeheartedly. I would like to think that Jose Rizal was one of them. On the other hand, ordinary people like Andres Bonifacio joined the armed revolt to end their oppression because they got nothing to lose but their bondage.
[to be concluded in the next issue]