A dear friend of mine mentioned in an email the work entitled “For Dreams Must Die” which involved Dr. Rizal and wondered whether our dream of a truly democratic Philippines must also somehow die; he queried whether “real democracy, along the aspirations of Dr. Rizal and many other(s) of our noble heroes, (will) ever see the light of day in the old country”. And he answered, saying: “For as long as justice remains on the side of the haves, against the have nots, real democracy as we know it in the United States and other free countries will never reign supreme in nuestra patria adorada!”
These questions are very important, focusing as they do on two quintessential elements that bring “humanness” into our existence: dreams and justice. Both speak to our imperfect nature that most of the time seeks and struggles for what is due and what ought to be.
On the matter of dreams, the Philippine Elibrary (http://www.elib.gov.ph) reveals that "For Dreams Must Die" is a work of fiction by Zoilo M. Galang about the love of Jose Rizal and Leonor Rivera. Fiction aside, sufficient documentation exists to prove the historical fact of Jose and Leonor’s love. Enough historical data also show that Rizal could not pursue (rather, neglected) this love (and other loves) for a love that: “carries with it a divine stamp which renders it eternal and imperishable”; and “among all loves”…“is the greatest, the most heroic and the most disinterested.”1/
In letters to Blumentritt, he confided about Leonor: “When my fiancée (Leonor Rivera) abandoned me, I found that she was right, that I deserved it, but nevertheless my heart was bleeding. Recently I received her letter announcing that soon she would marry – she was always very much solicited by Filipinos and Spaniards.”2/ “My fiancee (Leonor Rivera), who was faithful to me for more than eleven years, is going to marry an Englishman, an engineer of the railroad. Well the first blow of the railroad is for me. However, I prefer this progress to our former situation! When I received the news, I thought I would lose my mind, but that has already passed away and I have to smile, for I must not cry. Oh, do not be surprised that a Filipino woman should prefer the name Kipping (of the engineer) to Rizal. No, don’t be astonished. An Englishman is a free man and I am not. Enough! Let this be the last word!”3/
In other writings, he declared: “In my heart I have suppressed all loves, except that of my native land; in my mind I have erased all ideas which do not signify her progress; and my lips have forgotten the names of the native races in the Philippines in order not to say more than Filipinos.” 4/ “…the thought of my whole life has always been love of my country and her moral and material development…” 5/ “My dreams when a lad, when scarcely adolescent: my dreams when a young man, now with vigor inflamed: were to behold you one day: Jewel of eastern waters: griefless the dusky eyes: lifted the upright brow: unclouded, unfurrowed, unblemished and unashamed”. 6/
He had, in another letter to Blumentritt, reflected pensively: “…in my life, happiness was always followed by misfortune, and the more beautiful the one was, the more terrible the other one appeared… …When I am alone, my gaiety disappears; many confused and sad thoughts assail me; it seems to me as if I had lost something, or as if luck had abandoned me.” 7/
So, in all his humanity, Rizal’s personal romantic dreams with Leonor became a victim of historic circumstances, and thus had to die and be sacrificed, for his larger, national dream – like moth to flames - of seeing the greater glory of the Philippines; as he wrote to Mariano Ponce: “I am very busy these days for I am working ad majorem Phil. gloriam”8/ (a Latin phrase literally meaning ‘to the greater glory of the Philippines’, a paraphrase of the more common expression Ad majorem gloriae Dei.)
I submit Rizal died with his dreams alive: of seeing the Philippines holding high her brow serene, no matter how long it would take. I also submit his undying vision of a more beautiful Philippines 9/ galvanized his "last ounce of courage" to turn himself as his consciousness came to an end and his body was flung forward by the firing squad's bullets on his back such that, when he landed, his face looked towards the open and limitless sky instead of being slammed into the limited confines of the ground. The significance of that act compels us, new generations of Filipinos, to actualize his dream.
So, will real democracy ever be realized in our country? It all depends on us, the Filipino people: whether we can overcome the momentum of innumerable "impossibilities" incessantly drilled into our minds since "time immemorial" to include the concept of true democracy.
But before we talk more about democracy, let’s turn our attention first to the matter of justice.
Rizal wrote that: “Justice is the foremost virtue of civilized nations. It subdues the most barbarous nations; injustice excites the weakest to rebellion.” 10/ and “…there is nothing that wins man more than the idea of justice, serene, without hatred or fury, as there is nothing like injustice to arouse his indignation.” 11/ As virtue or as idea, justice refers to the "habitual inclination of the will" and "the constant and permanent determination to give everyone his or her rightful due." 12/ If our justice system favors only the rich, then that system is not giving every one his/her rightful due when redress of grievance is applied for, and we could as well call it an injustice system.
Whether worth calling justice or injustice system, the many aspects of law enforcement, prosecution, adjudication, incarceration, etc. all make up a composite function of government. But government, democratic or not, is a function of whether the people can and do effectively assert their role as citizens and ultimate sovereigns of the Republic. In sum, justice administration is a function of government and government is a function of people.
On the latter relationship, Rizal wrote: “People and government are correlated and complementary. A stupid government is an anomaly among a righteous people, just as a corrupt people cannot exist under just rulers and wise laws. Like people, like government, we will say, paraphrasing a popular adage.” 13/
If we might paraphrase Rizal in turn: we need righteous people and/or just rulers; let’s just assume for the moment we already have wise laws for it is generally felt our problem mainly lies in the area of implementation. With this formulation, we have three options, namely: (1) righteous people, (2) just rulers, or (3) both righteous people and just rulers. Obviously, the third is ideal, but it requires the realization of the first and the second options. The second could perhaps be achievable if elections were not largely based on money and the people were to choose wisely. The first needs radical changes in the hearts, minds and behaviors of enough of our people to form a critical mass that can effect changes in national values and overcome the momentum of centuries of negativity and impossibility conditioning.
Since the second option presumes that people would choose wisely regardless of money involved, realization of the first appears to be its precondition. It seems then that we are left with the first as the choice that promises true and lasting change. The radical changes in t-e-a (thoughts, emotions, actions) that this first alternative necessarily implies, can perhaps transpire if enough of us follow St. Paul’s urging: "Do not conform yourselves to this age but be transformed by the renewal of your minds, so that you may judge what is God's will, what is good, pleasing, and perfect."14/ This ‘renewal of minds’ seems to be “the way” to attain “the spirit that gives life and not just the letter that kills” of our Constitution and laws, and thus allow us to approach or approximate “the ways of the kingdom of God, where kingdom citizens have the perfect law of righteousness in their hearts”.15/
Democracy, I submit, is part of God's good, pleasing, and perfect will, as He made each one of us in His own image16/, individually endowing us with inalienable power to choose. This ‘power to choose’ gets wielded by the righteousness or unrighteousness in our hearts and, depending on which character we allow to prevail or resolve to uphold, serves as the fount for the quality of democracy we enjoy. In Rizal’s view, democracy is not really that impossible to do, for it simply boils down to helping each other out and working together for common ends: “He who wants to help himself should help others because if he neglects others, he too will be neglected by them. One midrib is easy to break, but not a bundle of many midribs tied together.”17/
Along these lines, we might want to have our own “t-e-a party” for righteousness!
In closing, the question we might want to ask is: how long will it take us, as a people, to change our dynamic set of beliefs, feelings, attitudes and behavior patterns regarding real democracy, from "cannot be" to "can be"? One cannot exactly tell. But, if we are to “encourage one another and build one another up”18/, then yes, it shall come to pass, in God's own time... And yes, the destiny of the Philippines will be beautiful because a critical mass of enlightened Filipinos shall hold it in their loving hands!! That’s the dream that must never die!!!
_________________________
1/ “Love of Country”, La Solidaridad, Madrid, 31 October 1890.
2/ Letter to Blumentritt, Biarritz, 29 March 1891, Epistolario Rizalino, V, Part II, No. 94, p.584.
3/ Letter to Blumentritt, Brussels, 23 April 1891, Epistolario Rizalino, V, Part II, No. 95, p. 589
4/ “Farewell to 1883”, Speech
5/ Letter to the Governor and Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino, III No. 577, p. 306
6/ 4th Stanza, Ultimo Adios, 1896, Nick Joaquin translation
7/ Letter to Blumentritt, Brunn, 19 May 1887, Epistolario Rizalino, V, No. 22, pp. 134-135
8/ Letter to Mariano Ponce, Epistolario Rizalino, II, No. 191, p. 46
9/ “Tomorrow we shall be citizens of the Philippines whose destiny will be beautiful because it will be in loving hands.” El Filibusterismo, Ghent, 1891, p. 191.
10/ “The Philippines a Century Hence”, La Solidaridad, 15 December 1889.
11/ “Let Us Be Just”, La Solidaridad, 15 April 1890.
12/ http://catholicism.about.com/od/beliefsteachings/p/Justice.htm; Fr. John A. Hardon, Modern Catholic Dictionary,
13/ “The Indolence of the Filipinos”, La Solidaridad, 15 September 1890.
14/ Romans 12:2, NAB
15/ http://www.free-ebooks.net/ebook/123-What-Are-Christians-Fighting-For-/html/4#read; What Are Christians Fighting For?” by John Jones, p. 4.
16/ Genesis 1:27, NAB
17/ Message to the Women of Malolos, Europe, February 1889, Epistolario Rizalino, II Doc. No. 223, p.117
18/ 1 Thessalonians 5:11, NAB
Monday, March 14, 2011
Friday, March 4, 2011
Hymn to Talisay
HIMNO Á TALISAY
por José Rizal y Alonso
(Original text in Spanish)
De Dapitan la playa arenosa
y
las rocas del monte encumbrado
son tu trono, ¡oh asilo sagrado!
donde paso mi tierna niñez.
son tu trono, ¡oh asilo sagrado!
donde paso mi tierna niñez.
En
tu valle que esmaltan las flores
y sombrea frutal arboleda,
y sombrea frutal arboleda,
nuestra mente
formada se queda,
con
el cuerpo nuestro el alma la vez.
Somos niños, pues tarde nacimos,
mas el alma tenemos lozana,
y
hombres fuertes serémos mañana
que
sabrán sus familias guardar.
Somos niños que nada intimida
ni las olas, ni el baguio, ni el trueno;
pronto el brazo y el rostro sereno
Somos niños que nada intimida
ni las olas, ni el baguio, ni el trueno;
pronto el brazo y el rostro sereno
en
el trance sabrémos luchar.
Nuestros juegos la arena revuelven;
recorremos los antros, las breñas;
Nuestros juegos la arena revuelven;
recorremos los antros, las breñas;
nuestras
casas están sobre peñas,
nuestras armas alcanzan doquier.
No hay tinieblas, no hay noches oscuras
nuestras armas alcanzan doquier.
No hay tinieblas, no hay noches oscuras
que
temamos, ni fiera tormenta,
y si el mismo Luzbel se presenta,
y si el mismo Luzbel se presenta,
muerto
ó vivo cogido ha de ser.
Talisaynon nos llama la gente,
alma grande en un cuerpo chiquito,
Talisaynon nos llama la gente,
alma grande en un cuerpo chiquito,
que
en Dapitan y en todo el distrito,
no
ha tenido Talisay su par.
Nuestro
estanque no tiene rivales,
nuestro
salto es abismo profundo,
y
remando no hay banca en el mundo
que
un momento nos pueda pasar.
Los problemas de ciencias exactas,
Los problemas de ciencias exactas,
de
la patria la historia estudiamos,
tres y cuatro lenguajes hablamos
tres y cuatro lenguajes hablamos
acordando
la fe y la razón.
Nuestros
brazos manejan á un tiempo
el
cuchillo, la pluma, la azada,
la
piqueta, el fusil y la espada,
compañero
del fuerte varón.
¡Vive, vive, frondoso Talisay!
Nuestras
voces te ensalcen á coro,
clara estrella, preciado tesoro,
clara estrella, preciado tesoro,
de
la infancia doctrina y solaz.
En
las luchas que aguardan al hombre,
á pesares y duelos sujeto,
á pesares y duelos sujeto,
tu
memoria sera su amuleto,
y
en la tumba tu nombre, su paz.
CORO:
¡Salve, Talisay!
CORO:
¡Salve, Talisay!
Firme
y constante,
siempre adelante
tú marcharás.
¡Tú, victorioso,
siempre adelante
tú marcharás.
¡Tú, victorioso,
todo
elemento,
mar,
tierra y viento,
dominarás!
dominarás!
HYMN TO TALISAY
An English translation
By Edwin D. Bael
From Dapitan’s beach and shore of sand
and
the craggy rocks on mountain high
are your throne, O sacred sanctuary!
are your throne, O sacred sanctuary!
where
I passed my tender childhood times.
In your valley gilded with blooms grand,
In your valley gilded with blooms grand,
and
shade and fruiting trees growing nigh;
our fully formed minds there do tarry,
our fully formed minds there do tarry,
with
our own body and soul betimes.
We are children who, though born quite late,
have
souls with vigorous character;
strong
men we shall be in the future
who’ll
know how to guard their families.
Children
who, none can intimidate:
not
waves, nor hurricane, nor thunder;
with
speedy arm and serene feature,
we can fight when in difficulties.
we can fight when in difficulties.
Our games stir up and scramble the sand,
caves and shrubs we scrutinize in time,
on
big solid rocks our houses stand,
our arms reach anywhere, anytime.
our arms reach anywhere, anytime.
There
is no darkness, no pitchblack night,
nor
fierce storm or typhoon that we dread;
and should Satan himself come to sight,
and should Satan himself come to sight,
he
shall be captured alive or dead.
The people call us Talisaynon:
great
soul in less large constitution,
that in Dapitan and its region
Talisay has no competition.
that in Dapitan and its region
Talisay has no competition.
Our
pond or lake has no contender;
our
dive is a very deep abyss;
rowing,
the world has no outrigger
that instantly can pass us with wiss.
We study exact science challenges
that instantly can pass us with wiss.
We study exact science challenges
and
the history of our country;
we
talk in three and four languages,
and
make both faith and reason agree.
Our arms wield with skill and fine accord
the knife, the pen, the gardening hoe,
Our arms wield with skill and fine accord
the knife, the pen, the gardening hoe,
the
pickaxe, the rifle and the sword -
companion
of the strong fellow.
Live, live, Talisay rich with verdure!
In
chorus all our voices thee praise:
bright
star, precious and valued treasure,
of
childhood's true learning and solace.
In
fights and struggles awaiting man,
subject to sorrow, grief and unease
your mem’ry shall be his talisman;
in the sepulcher, your name, his peace.
subject to sorrow, grief and unease
your mem’ry shall be his talisman;
in the sepulcher, your name, his peace.
CHORUS:
Hail,
Talisay!
Firm
and constant,
always forward
you shall prosper.
You, triumphant,
always forward
you shall prosper.
You, triumphant,
all
element -
sea, land and air:
sea, land and air:
you
shall master!
EDB Summary of “Hymn to Talisay” Main Ideas
1st para memories of beaches, high rocks, and valleys
2nd para strong and fearless youth who can fight when in trouble
3rd para playful and courageous explorers who can catch even Lucifer
4th para Talisaynons = great souls and great team players
5th para learned and skillful in arms, communications, farming
6th para Talisay: memory = charm for struggles; name = peace in death
Chorus inexorably advancing; victoriously dominating elements
EDB Summary of “Hymn to Talisay” Main Ideas
1st para memories of beaches, high rocks, and valleys
2nd para strong and fearless youth who can fight when in trouble
3rd para playful and courageous explorers who can catch even Lucifer
4th para Talisaynons = great souls and great team players
5th para learned and skillful in arms, communications, farming
6th para Talisay: memory = charm for struggles; name = peace in death
Chorus inexorably advancing; victoriously dominating elements
HIMNO SA TALISAY
Isinalin
sa Filipino/Tagalo
ni
Edwin D. Bael
Mula
mabuhanging dalampasigan ng Dapitan
at sa matayog na bundok na may malalaking bato
at sa matayog na bundok na may malalaking bato
ang
siyang trono ninyo, o sagrado santuario!
saan
lumipas ang aking maagang kabataan.
Sa
inyong libis na, ng mga bulaklak, ay pinalamutian
mga
punong pang-prutas at pang-palilim gayon man,
ang maysangkap nang
kaisipan namin ay nagpapa-iwan,
kasama
ang aming katawan at kaluluwa, minsanan.
Mga
bata kaming ang pagkasilang naantala man,
may
kaluluwa’t isip na taglay kalusugan, kalakasan
at
magiging mga taong malakas kami kinabukasan
na
marunong magbantay sa kanilang mga angkan.
Mga
bata na walang makapagpatakot anuman,
mga alon, bagyo at unos o matinding kulog man;
mga alon, bagyo at unos o matinding kulog man;
may
mabibilis na bisig at mukhang mapayapa,
kung magkagipitan, marunong kaming lumaban.
kung magkagipitan, marunong kaming lumaban.
Mga
laro namin nagpapakalikot sa mga buhangin;
sinusuri’t
sinisiyasat namin mga yungib at palumpong;
mga bahay namin sa malalaking bato’y nakatuntong,
mga bahay namin sa malalaking bato’y nakatuntong,
makakaabot
saanman at kailanman, mga bisig namin.
Walang
kadiliman, walang gabi na sa itim sukdulan,
na
aming kinatatakutan, o bagyong napakalakas,
at
kung si Lucifer mismo ay lumitaw, lumabas,
siya’y mahuhuli maging buhay o patay man.
siya’y mahuhuli maging buhay o patay man.
Talisaynon,
ang tawag sa amin ng katauhan,
maharlikang
kaluluwa sa katawang di-kalakhan,
na
sa Dapitan at sa buong lawak ng distrito,
ang
Talisay di nagkaroon ng kanyang kapareho.
Walang kapangagaw ang aming lawa,
ubod ng lalim ang aming sisid-talunan,
at sa pagsasagwan, ang daigdig walang bangka
na sa iglap ay sa amin makalampas, makadaan.
Walang kapangagaw ang aming lawa,
ubod ng lalim ang aming sisid-talunan,
at sa pagsasagwan, ang daigdig walang bangka
na sa iglap ay sa amin makalampas, makadaan.
Mga
problema ng mga tumpak na agham,
at kasaysayan ng bayan, aming ina-alam,
at kasaysayan ng bayan, aming ina-alam,
sinasalita
namin tatlo at apat na mga wika,
pinagkakasundo
pananalig at lohika.
Mga bisig namin sanay at bihasa sa paghawak
ng talim-balisong, pluma-panulat, asarol-asada,
Mga bisig namin sanay at bihasa sa paghawak
ng talim-balisong, pluma-panulat, asarol-asada,
piko-palakol,
sandatang pumuputok, at ispada-tabak,
na ng lalaking matipuno’t malakas, ay siyang kasama.
na ng lalaking matipuno’t malakas, ay siyang kasama.
Mabuhay,
mabuhay, Talisay: madahon at luntian!
sa
koro ng mga boses namin ikaw ay pinag-papurihan:
bituing
maliwanag, kayamanang mahalaga,
tutoong kaalaman at kandungan sa pagkabata.
tutoong kaalaman at kandungan sa pagkabata.
Sa
mga paghahamok na sa tao’y nalalaan,
na
sinasamahan ng kalungkutan at pagdurusa,
alaala
mo ay magiging kanyang agimat at mutya,
at sa libingan, pangalan mo, kanyang kapayapaan.
at sa libingan, pangalan mo, kanyang kapayapaan.
KORO:
Maligtas
ka, Talisay!
Matatag
at walang tigil,
palaging
pasulong
ikaw
ay uunlad.
Ikaw,
matagumpay,
lahat ng mga elemento
dagat, lupa at hangin,
lahat ng mga elemento
dagat, lupa at hangin,
iyong
mapapasunod!
HIMNO SA TALISAY
Gihubad
sa Binisaya/Cebuano
Ni
Edwin D. Bael
Sa
Dapitan kansang baybayon balasnon
ug sa dagkong bato sa bukid nga habog
ug sa dagkong bato sa bukid nga habog
maoy
imong trono, o sagradong asilo!
hain mi-agi ang akong sayong pagkabata.
Sa imong walog nga sa mga bulak gipa-anyag,
ug mga bungahoy ug kahoy kalandong naghatag,
hain mi-agi ang akong sayong pagkabata.
Sa imong walog nga sa mga bulak gipa-anyag,
ug mga bungahoy ug kahoy kalandong naghatag,
among
napormang panghunahuna magpabilin,
kuyog ang among mga lawas or kalag, usahay.
kuyog ang among mga lawas or kalag, usahay.
Mga
bata kaming bisan nalangan paghimugso
among mga espiritu lig-on ug mabaskugon;
ug ugma, mahimo ming mga lalaking kusgan,
nga kahibalo mopanalipod sa ilang mga banay.
Mga bata nga wala gyoy makapahadlok:
dili mga balod, dili unos, ug dili dalugdog;
may mga buktong abtik ug malinawong dagway,
among mga espiritu lig-on ug mabaskugon;
ug ugma, mahimo ming mga lalaking kusgan,
nga kahibalo mopanalipod sa ilang mga banay.
Mga bata nga wala gyoy makapahadlok:
dili mga balod, dili unos, ug dili dalugdog;
may mga buktong abtik ug malinawong dagway,
kung
magkalisod, kahibalo ming makig-away.
Among
mga dula sa mga balas nagpaalintabo,
ginasuriksurik
namo mga langob, mga kalibonan,
mga balay namo nanagtindog sa dagkong bato,
mga balay namo nanagtindog sa dagkong bato,
among
bukton makaabot bisag asa, bisag kanus-a.
Walay
kangitngit, walay gabi-ing dulom kaayo,
o bangis nga unos, nga among gikahadlukan;
o bangis nga unos, nga among gikahadlukan;
ug
kung si Lucifer mismo mopakita, mopatim-aw,
buhi o patay, masikop ug madakpan gyod siya.
buhi o patay, masikop ug madakpan gyod siya.
Mga
tawo nagtawag kanamong Talisaynon
dagkong diwa sa lawas nga di kaayo dagko,
dagkong diwa sa lawas nga di kaayo dagko,
didto
sa Dapitan ug sa iyang tibuok nga distrito,
sa
Talisay, way maka-tandi o maka-patas.
Way kaindig o karibal ang among lanaw,
among dayib ug sawom halawom nga bung-aw;
sa pagbugsay, ang kalibutan walay bangka nga
Way kaindig o karibal ang among lanaw,
among dayib ug sawom halawom nga bung-aw;
sa pagbugsay, ang kalibutan walay bangka nga
sa
usa ka gutlo kanamo maka-abot, maka-una.
Mga problema sa saktong siyensiya ug
Mga problema sa saktong siyensiya ug
ang
kaagi sa atong nasod, among ginatun-an;
tulo ug upat ka pinulongan among ginasulti,
gihimong magka-sabot ang pagtuo ug rason.
tulo ug upat ka pinulongan among ginasulti,
gihimong magka-sabot ang pagtuo ug rason.
Mga
bukton namo batid ug hanas mogunit
sa
kutsilyo, igsusulat-bolpen, bunglay-sarol,
piko-atsa, bakal-pusil, espada-kampilan -
kauban sa lalaking lig-on ug kusgan.
piko-atsa, bakal-pusil, espada-kampilan -
kauban sa lalaking lig-on ug kusgan.
Mabuhi,
mabuhi, dahonung Talisay!
Sa kuro among tingog nagadayeg kanimo:
Sa kuro among tingog nagadayeg kanimo:
bituong
masanagon, bahanding bililhon,
pagtudlong
tinuod ug konsuwelo sa kabatan-on.
Sa mga pakigbisog nga sa tawo nagahulat,
nga dunay dalang kagul-anan ug kasub-anan,
Sa mga pakigbisog nga sa tawo nagahulat,
nga dunay dalang kagul-anan ug kasub-anan,
imong
handurawan mahimo niyang dagon,
sa
lubnganan, imong ngalan, iyang kahusayan.
KORO:
Maluwas ka, Talisay!
Timgas ug makanunayon,
Maluwas ka, Talisay!
Timgas ug makanunayon,
punayng
padayon,
ikaw
magmauswagon.
Ikaw,
madaogon,
tanang elemento –
tanang elemento –
dagat,
yuta ug hangin:
imong ma-domina!
imong ma-domina!
Real Democracy
This is an extended sharing springing from the comments of my friend Phil Pinpin on my previous piece “Been there, done that. Now what?” appearing in Inquirer.net.1/ Thank you so much, Phil, for your deep and informative comments from the heart. I do believe hope springs eternal in human breasts and, thankfully, it’s still in mine… somehow…
Could it be possible that perhaps our usual way of looking at our national problems is a problem in itself? We seem to focus too much on leadership personalities and play our politics according to that focus. Most of us appear to have forgotten and/or do not really appreciate the central role of the citizen-stockholder of the republic. We, as a people, simply do not fully play that role, as a rule. In our established practice, the role of citizen generally gets funneled into the exercise of suffrage, which is the target of all kinds of game plans (before, during and after elections) solely for capturing political power and invariably disregarding the more crucial matter of accurately reflecting and respecting the people’s preferences. No thanks to our political class and our own acquiescence, we find ourselves in this quagmire.
I submit this all boils down to what we now call “people empowerment” in its true sense, not the appearance. Which brings to mind Rizal’s “Hymn to Talisay”, a poem-song that he had his Dapitan students sing. It was used by prosecutors in the Spanish military tribunal as evidence that Rizal was a “subversive”. Talisay as used by Rizal here interchangeably refers to place, people and tree. In essence, its lyrics talk of: Talisay steadfastly advancing and dominating the elements (Chorus); memories of beaches, high rocks, and valleys (1st para); fearless youth with vigor who can fight when in trouble (2nd para); playful and courageous explorers who can catch even Lucifer (3rd para); Talisaynons being great souls and great team rowers (4th para); learned and skillful in arms, communications and farming (5th para); and hailing Talisay whose memory is charm for struggles and whose name is peace in death (6th para).
Why would subversion be attributed to poetic lyrics about a people’s capabilities, the chorus of which merely celebrates human dreams for development and dominion over elements? That was the question that bugged me. I hypothesize that words like these could only ‘subvert’ those who believed (i.e. the Spanish colonial government in combination with the Catholic Church leaders then and their local “co-workers”) that they were better, knew better and therefore had the ‘right’ to be followed and obeyed by the people. That presumed superior “right to lead and be obeyed” was “subverted” by a hymn that encouraged the youth to have the belief that they are strong, fearless, learned, skillful, and can catch even the devil. The hymn then was no less than words of empowerment to stand up for one’s self and fellows and to determine one’s own destiny! So it became an added justification for Rizal’s death sentence.
But the same “claim to superiority” now, in a roundabout way, seems to be perpetuated by contemporary “leaders” or elites. Here’s my point: in the 1896 of Rizal’s trial and martyrdom, it was deemed subversive and an additional reason for death by firing squad to encourage the people to believe they themselves have the ability to rule their land; now, in the year of our Lord 2011, the same ‘anti-democratic wolf spirit’ that killed Rizal has been recast, reconfigured and clothed as the ‘sheep spirit of suffrage under oligarchy’ which is really sham democracy because our elections are but trappings or window dressings of a system: (a) where the will of the people (in whom sovereignty supposedly resides) gets routinely disregarded, tampered with, not allowed to be freely and fully expressed, or even changed at will through ‘dagdag/bawas’; and (b) where power is “reserved” and “exercised” by the few in control of strategic institutions (politico-military; economic-social-religious-media). Hiding in plain view then, this few not only claim but actually exercise the presumptive “right to lead and be obeyed”. And they are really good at repeating and reiterating into the mass consciousness the idea that there is already empowerment of our people. But the truth is and we know it: our people are empowered only in appearance.
If this short description of the national situation is largely to the point, then my hope would rest on the actualization of Rizal’s Talisaynon dream of having the people firmly believe they themselves rule their nation and have the ability to do so, that is (in my extrapolation), as the stockholders of the republic - keeping elective officials continuously accountable, not just during election periods; guaranteeing the free, full and unfettered expression of their will; assuming responsibility for the consequences of their choices; and having their sovereign decisions respected and followed by their “representatives and employees” whether elected or not..
It has been joked that “in a democracy people vote first, then obey; in a dictatorship the process and expense of voting is done away and people just obey”. The kind of democracy referred to in this wisecrack is not what we want. We want a democracy where those who aspire to be entrusted with the people’s mandate and thus “obeyed” are held continuously accountable to the people who set the vision, mission, goals and measures of success that those “leaders” must adhere to.
When some pretenders (whether strongman, elite or any “mas-magaling-ako” claimant) act upon the belief that our people must be “saved” from their choices, these “know-it-alls” in effect, are: (a) imposing on the people their own values and choices, and therefore are nothing but modern day colonialists; and (b) depriving the people of the necessary experiences and the strengthening exertions relating to: jointly deciding on what’s best for themselves; working together based on consensus; bearing full responsibility for their decisions; navigating themselves to arrive at desired common ends; and eventually getting the nation to fly and soar “like an eagle”. It is supportive of democracy to operate based on the assumption that our people have the discernment and intelligence to know and work on what they (as nation and individuals) really need and want. It would be counter-productive to entertain and employ the idea that our people cannot really think for themselves and therefore must be told what to do.
Those graced with a little more light and wisdom may want to be policy proponents to the people - the ultimate policy makers. Needless to state, but worth repeating: Members of Congress are merely mandated to make laws reflecting the people’s will; the Executive, just given the trust to faithfully implement the people’s will; and the Judiciary, only delegated to clarify the people’s will as guided by the fundamental covenant, the Constitution. The bottom line is to focus on upholding the sovereignty residing in our people and ensuring they are truly respected, prepared, and presented with decision situations where, as Sovereign, they make up their minds with the best data available: (a) free from the usual leverage, manipulation, black operations, machination, misdirection or misinformation (and worse, from coercion, intimidation, threats, violence, killing or destruction) all designed to promote and protect vested interests; and at the same time, (b) free to consider all options in accordance with the cornerstone “free market of ideas” principle of democracy.
Rizal wrote: “In order that one may be responsible, it is necessary that he is master of his actions…”2/ Well, then, let’s ensure we are the masters of our actions to include, especially, being masters of those we elect, appoint and patronize.
Why don’t we try having real democracy for once?
We have not had one, really, where: (a) the bulk of our citizens stand as informed stockholders of the Republic, who each say “the buck stops with me, not with Malacanang, Congress, Supreme Court, AFP, Makati Business Club, PCCI or any where else, when it comes to the nation’s direction and destiny”; and then (b) make the public servants [through public opinion, voting power, etc.] and the business moguls [through public opinion, buying power, etc.] be truly accountable to them, with the end in view of securing the greatest good of the greatest number.
With true democracy, new and strong rays -not just glimmers- of hope shall shine forth and radiate from our archipelago. So, I submit.
Or is this just another speck of wishful thinking, this time about accomplishing the supposedly impossible, i.e., true democracy? Nonetheless, let’s have it percolate. Who knows, from the informed and free choice of the true sovereign (we the people), a critical mass of support builds up and we can confirm to the world it is, indeed, realizable.
There’s really nothing to lose, except the pretenders. And there is the probable gain of realizing Rizal’s vision of Filipinos being Talisaynons: great souls, great team rowers, fearless, learned, skillful in all the needful competencies and so able to do what we set out to do that if necessary catch even the devil himself alive or dead.3/
_________________________________
1/(http://globalnation.inquirer.net/viewpoints/viewpoints/view/20110225-322172/Been-there-Done- that-Now-what)
2/ “The Truth for All”, La Solidaridad, 31 May 1889, p.82.
3/ To read the Spanish text and English translation of Rizal’s “Hymn to Talisay”, please visit http://rizalsignificance.blogspot.com/.
Could it be possible that perhaps our usual way of looking at our national problems is a problem in itself? We seem to focus too much on leadership personalities and play our politics according to that focus. Most of us appear to have forgotten and/or do not really appreciate the central role of the citizen-stockholder of the republic. We, as a people, simply do not fully play that role, as a rule. In our established practice, the role of citizen generally gets funneled into the exercise of suffrage, which is the target of all kinds of game plans (before, during and after elections) solely for capturing political power and invariably disregarding the more crucial matter of accurately reflecting and respecting the people’s preferences. No thanks to our political class and our own acquiescence, we find ourselves in this quagmire.
I submit this all boils down to what we now call “people empowerment” in its true sense, not the appearance. Which brings to mind Rizal’s “Hymn to Talisay”, a poem-song that he had his Dapitan students sing. It was used by prosecutors in the Spanish military tribunal as evidence that Rizal was a “subversive”. Talisay as used by Rizal here interchangeably refers to place, people and tree. In essence, its lyrics talk of: Talisay steadfastly advancing and dominating the elements (Chorus); memories of beaches, high rocks, and valleys (1st para); fearless youth with vigor who can fight when in trouble (2nd para); playful and courageous explorers who can catch even Lucifer (3rd para); Talisaynons being great souls and great team rowers (4th para); learned and skillful in arms, communications and farming (5th para); and hailing Talisay whose memory is charm for struggles and whose name is peace in death (6th para).
Why would subversion be attributed to poetic lyrics about a people’s capabilities, the chorus of which merely celebrates human dreams for development and dominion over elements? That was the question that bugged me. I hypothesize that words like these could only ‘subvert’ those who believed (i.e. the Spanish colonial government in combination with the Catholic Church leaders then and their local “co-workers”) that they were better, knew better and therefore had the ‘right’ to be followed and obeyed by the people. That presumed superior “right to lead and be obeyed” was “subverted” by a hymn that encouraged the youth to have the belief that they are strong, fearless, learned, skillful, and can catch even the devil. The hymn then was no less than words of empowerment to stand up for one’s self and fellows and to determine one’s own destiny! So it became an added justification for Rizal’s death sentence.
But the same “claim to superiority” now, in a roundabout way, seems to be perpetuated by contemporary “leaders” or elites. Here’s my point: in the 1896 of Rizal’s trial and martyrdom, it was deemed subversive and an additional reason for death by firing squad to encourage the people to believe they themselves have the ability to rule their land; now, in the year of our Lord 2011, the same ‘anti-democratic wolf spirit’ that killed Rizal has been recast, reconfigured and clothed as the ‘sheep spirit of suffrage under oligarchy’ which is really sham democracy because our elections are but trappings or window dressings of a system: (a) where the will of the people (in whom sovereignty supposedly resides) gets routinely disregarded, tampered with, not allowed to be freely and fully expressed, or even changed at will through ‘dagdag/bawas’; and (b) where power is “reserved” and “exercised” by the few in control of strategic institutions (politico-military; economic-social-religious-media). Hiding in plain view then, this few not only claim but actually exercise the presumptive “right to lead and be obeyed”. And they are really good at repeating and reiterating into the mass consciousness the idea that there is already empowerment of our people. But the truth is and we know it: our people are empowered only in appearance.
If this short description of the national situation is largely to the point, then my hope would rest on the actualization of Rizal’s Talisaynon dream of having the people firmly believe they themselves rule their nation and have the ability to do so, that is (in my extrapolation), as the stockholders of the republic - keeping elective officials continuously accountable, not just during election periods; guaranteeing the free, full and unfettered expression of their will; assuming responsibility for the consequences of their choices; and having their sovereign decisions respected and followed by their “representatives and employees” whether elected or not..
It has been joked that “in a democracy people vote first, then obey; in a dictatorship the process and expense of voting is done away and people just obey”. The kind of democracy referred to in this wisecrack is not what we want. We want a democracy where those who aspire to be entrusted with the people’s mandate and thus “obeyed” are held continuously accountable to the people who set the vision, mission, goals and measures of success that those “leaders” must adhere to.
When some pretenders (whether strongman, elite or any “mas-magaling-ako” claimant) act upon the belief that our people must be “saved” from their choices, these “know-it-alls” in effect, are: (a) imposing on the people their own values and choices, and therefore are nothing but modern day colonialists; and (b) depriving the people of the necessary experiences and the strengthening exertions relating to: jointly deciding on what’s best for themselves; working together based on consensus; bearing full responsibility for their decisions; navigating themselves to arrive at desired common ends; and eventually getting the nation to fly and soar “like an eagle”. It is supportive of democracy to operate based on the assumption that our people have the discernment and intelligence to know and work on what they (as nation and individuals) really need and want. It would be counter-productive to entertain and employ the idea that our people cannot really think for themselves and therefore must be told what to do.
Those graced with a little more light and wisdom may want to be policy proponents to the people - the ultimate policy makers. Needless to state, but worth repeating: Members of Congress are merely mandated to make laws reflecting the people’s will; the Executive, just given the trust to faithfully implement the people’s will; and the Judiciary, only delegated to clarify the people’s will as guided by the fundamental covenant, the Constitution. The bottom line is to focus on upholding the sovereignty residing in our people and ensuring they are truly respected, prepared, and presented with decision situations where, as Sovereign, they make up their minds with the best data available: (a) free from the usual leverage, manipulation, black operations, machination, misdirection or misinformation (and worse, from coercion, intimidation, threats, violence, killing or destruction) all designed to promote and protect vested interests; and at the same time, (b) free to consider all options in accordance with the cornerstone “free market of ideas” principle of democracy.
Rizal wrote: “In order that one may be responsible, it is necessary that he is master of his actions…”2/ Well, then, let’s ensure we are the masters of our actions to include, especially, being masters of those we elect, appoint and patronize.
Why don’t we try having real democracy for once?
We have not had one, really, where: (a) the bulk of our citizens stand as informed stockholders of the Republic, who each say “the buck stops with me, not with Malacanang, Congress, Supreme Court, AFP, Makati Business Club, PCCI or any where else, when it comes to the nation’s direction and destiny”; and then (b) make the public servants [through public opinion, voting power, etc.] and the business moguls [through public opinion, buying power, etc.] be truly accountable to them, with the end in view of securing the greatest good of the greatest number.
With true democracy, new and strong rays -not just glimmers- of hope shall shine forth and radiate from our archipelago. So, I submit.
Or is this just another speck of wishful thinking, this time about accomplishing the supposedly impossible, i.e., true democracy? Nonetheless, let’s have it percolate. Who knows, from the informed and free choice of the true sovereign (we the people), a critical mass of support builds up and we can confirm to the world it is, indeed, realizable.
There’s really nothing to lose, except the pretenders. And there is the probable gain of realizing Rizal’s vision of Filipinos being Talisaynons: great souls, great team rowers, fearless, learned, skillful in all the needful competencies and so able to do what we set out to do that if necessary catch even the devil himself alive or dead.3/
_________________________________
1/(http://globalnation.inquirer.net/viewpoints/viewpoints/view/20110225-322172/Been-there-Done- that-Now-what)
2/ “The Truth for All”, La Solidaridad, 31 May 1889, p.82.
3/ To read the Spanish text and English translation of Rizal’s “Hymn to Talisay”, please visit http://rizalsignificance.blogspot.com/.
Friday, February 18, 2011
BEEN THERE, DONE THAT. NOW WHAT?
Democracy is ‘government of the people, by the people, and for the people’ according to President Abraham Lincoln in the Gettysburg Address (1863).
At EDSA I (1986), we Filipinos and our military toppled a long-standing dictatorship. Critical masses of people filled the Epifanio de los Santos Avenue (EDSA); our people’s pent-up desire for freedom and their longsuffering patience - broken by the last straw of rigged elections (1986) on top of Ninoy Aquino’s assassination (1983) and more than two decades of dictatorship - found a ‘break in the dam’ and a ‘trigger to come together’ in the initial military revolts in Camp Aguinaldo (Enrile) and Camp Crame (Ramos) both along the EDSA. “People Power” became a global byword, capped with a flight to Hawaii, courtesy of the USA. Democracy returned to our shores, though not without wrinkles wrought by military adventurism.
Then at EDSA II (2001), a “conspiracy among political and business elites, military top brass and Catholic hierarchy”1/ usurped a democratically-elected albeit personally-imperfect presidency. According to critics, the ‘conspirators’ effected a de facto coup d’etat while hiding behind a well-planned and executed smokescreen of bused in and texted crowds forming critical masses of people in EDSA; thus, they ‘deposed and replaced’ a sitting President for a reason not found in the Constitution: the “constructive resignation doctrine” of the Davide Supreme Court. Subsequently, the critics continued, to foil any chance of success for the backlash EDSA III (2001), the usurper’s conspiring military and police violently prevented people from forming any critical mass in EDSA and anywhere else; any groups starting to increase in number immediately got broken up forcefully. They improved on the lessons of Tiananmen Square (1989).
In the 2004 elections, military elements again played a vital role, this time to “further legitimize and consolidate the power” of the usurper. The “Hello, Garci” tapes abundantly showed how massive election ‘dagdag-bawas’ (addition-subtraction) games were played by trusted generals and COMELEC Commissioner Garcillano to distort, replace and defeat the people’s will. The ruling clique maintained itself until 2010 mainly through ‘bagfuls of money’ as the then Governor of Pampanga, Father Ed Panlilio, found out in a 2007 visit to Malacanang and through astutely “holding the balls” of and at the same time “giving rich morsels” to cohorts, all done amidst the disengagement of the masses weary of mass action, yet continuing in vain hopes based on false promises, while muttering the communal sigh: ’what else is new’? Working abroad remained the preferred solution!
We are now hoping P’Noy Aquino III’s administration - swept to power in 2010 by the upswell in disaffection against corruption by the usurper and her ilk - will really bring us the “democracy” we dream of, against the backdrop of gripping dramas within, surrounding, related to or as consequences of “investigations in aid of legislation”.
Now, also, we witness through instantaneous global communications the on-going turmoil and upheavals in Arab streets, bringing out a cascade of EDSA memories upon our consciousness, making us wonder whether they will have “EDSA I” and/or “EDSA II/EDSA III” outcomes.
We have learned that, in “people power” types of actions, success or failure hinges largely on the pivotal role of the military (or the entity with virtual monopoly of arms) in allowing or encouraging the gathering of a critical mass of people for a time, or in preventing or denying the formation of such mass numbers, not unlike the atom bomb which only bursts into vaporizing explosion when a critical mass of fissile materials are brought together and triggered through fission or implosion. In other words, it generally depends on whether or not the military sides with the people.
On what we are seeing unravel then, especially in the Middle East and North Africa, some Filipinos might say: “Been there, done that.” But now what? Do we really have democracy as Lincoln defined it? Or simply a government of representatives, by representatives and for representatives who invariably win elections because of money and media popularity, thereby perpetuating elite rule through bagfuls of lucre? Isn't this simply the operational manifestation of oligarchy so endemic in the third world?
We might be inclined to say no, yes, yes to these three questions. And, yes, we are never finished with the process of achieving true democracy, for “eternal vigilance by the people is the price of liberty”. 2/
Moreover, we don’t yet have Rizal’s magnificent obsession of “moral and material development” for the Philippines 3/ by which we can behold Inang Bayan with just pride, as the “Jewel of eastern waters: griefless the dusky eyes; lifted the upright brow: unclouded, unfurrowed, unblemished and unashamed!” 4/
But that does not mean we, the sovereign citizens, can do nothing. We, the ultimate stockholders of Republika ng Pilipinas, can choose to focus on the moral aspect of governance; for technocracy without morality has allowed, nay facilitated, the siphoning of public funds into private pockets. If the ‘walang kurap, walang mahirap’ (no corrupt, no poor) slogan can be given any real meaning, it might be done through another type of people power: not so much in asphalt or concrete streets but perhaps more so in the routes, channels, connectivities and hubs of the worldwide web. This way, the people can hold representatives accountable and loosen oligarchic control.
Since “people and government are correlated and complementary“ and “a stupid government is an anomaly among a righteous people” 5/, we the people can use modern tools like facebook, twitter, text, phone cameras, etc. to expose the corrupt. And let’s make sure our military is with us, involved from the beginning; after all, being part of and coming from us, “(their) goal is to secure the sovereignty of the State and the integrity of the national territory”6/ based on the principle that “(s)overeignty resides in the people and all government authority emanates from them”7/.
Of course, fighting corruption requires that all parties involved should not be spared. But being a tango of corruptor and corrupted danced at various degrees of intricacy - whether one on one, in groups or system wide - at different levels (perpendicular view) and in diverse sectors (horizontal view) throughout our society, corruption seems to have splattered on almost every one. As no one can walk through mud without getting muddied somehow, somewhere, most if not all of us may have been affected by or involved in corruption: whether actor or acted on, directly or indirectly, wittingly or unwittingly, liked it or not, with or without intention. Fighting corruption then is difficult, challenging and needs a systems approach. But, let’s agree and say: ‘Tama na!’ (Enough!) Let’s start anew. There is no obligation to repeat errors or actions that do not redound to the greatest good of our greatest numbers. “Sa ikabubuti ng madla, ‘di lang sa akin” (For the good of most, not just mine) can be our decision criterion.
Wiki-corrupt.ph, any one? Or corruptph-facebook? Or whatever? We call on the youth - “fair hope of this land of mine” 8/ - to lead, spearhead and choose any and all effective weapons. For your age group has the ease, access, competence and facility in the latest innovative technologies; when your parents are gone, only you, your children and grandchildren shall eat of the fruit of your actions, whether for, against or indifferent to corruption. Other age groups with less technical ability can only support you. But with the new and more effective tools now available, which you have the skills and opportunities to wield, let it not be said that you allowed the generational curse of corruption to continue and hobble more generations of Filipinos.
No more undue glory, honor, respect nor value should be accorded the corruptor! As in Genesis, the corruptor Satan bears more blame than the beguiled Eve or the misled Adam who nonetheless adopted the policy of taking the verboten. Through valid evidence, let us uphold our laws particularly those against plunder. But as a general approach, let’s focus on rejecting the sin of corruption (covetousness, avarice or greed combined with the consumerist desires for having-it-all-now and getting-away-with-it in ease, comfort, and convenience regardless of negative outcomes). We need not reject the sinners who must still be loved the way God did and still does. Let’s remember what Jesus told the adulteress whose stoning he stopped by scribbling on the ground ‘Let him without sin throw the first stone’: “Neither do I condemn you. Go, and from now on, do not sin any more” 9/ In addition, let’s recall the Islamic teaching: “Hold to forgiveness, command what is right, and turn away from the ignorant.” 10/
Worth adopting as our own in this new resurgence for integrity, is Rizal’s firm resolve in ‘Hymn to Talisay’: “There is no darkness, there is no black night that we dread, nor violent storms; and if the devil himself comes forth, he shall be caught alive or dead.”11/ We can use the poster: “Wanted Dead or Alive: CORRUPTION” “Reward: MORAL AND MATERIAL DEVELOPMENT OF THE PHILIPPINES”. And let’s pursue this program declaring to Inang Bayan no longer just “to die to give you life”12/ but rather “to live and to succeed with uprightness to give you a better life”, while hoping that other peoples on the march to democracy will already integrate the moral aspects of governance as they advance.
___________
1/ http://en.wikipedia.org/wiki/EDSA_Revolution_of_2001
2/ Andrew Jackson, Farewell Address, March 4, 1837
3/ Rizal’s Letter to the Governor and Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino,III No. 577, p. 306
4/ Nick Joaquin translation: part of 4th stanza, Ultimo Adios: “Joya del Mar de Oriente, secos los negros ojos, alta la tersa frente, sin ceno, sin arrugas, sin manchas de rubor.”
5/ Rizal’s Essay “The Indolence of the Filipinos”, La Solidaridad, 15 Sept 1890, p. 202.
6/ Section 3, Article II, 1987 Philippine Constitution
7/ Section 1, Article II, 1987 Philippine Constitution
8/ Nick Joaquin translation: “Bella esperanza de la Patria mia”, 4th line, 1st Stanza, Rizal’s poem “A La Juventud Filipina”
9/ John 8:11; New American Bible; http://www.usccb.org/nab/bible/john/john8.htm
10/ Al-'Araf 7:199; http://www.alquranclasses.com/?p=369
11/ Edwin Bael translation: part of 4th stanza, Rizal’s poem ‘Hymn to Talisay’: “No hay tinieblas, no hay noches oscuras que temamos, ni fiera tormenta; y si el mismo Luzbel se presenta, muerto o vivo cogido ha de ser.”
12/ Edwin Bael translation: “Morir por darte vida”, 4th line, 5th Stanza, Rizal’s Ultimo Adios
At EDSA I (1986), we Filipinos and our military toppled a long-standing dictatorship. Critical masses of people filled the Epifanio de los Santos Avenue (EDSA); our people’s pent-up desire for freedom and their longsuffering patience - broken by the last straw of rigged elections (1986) on top of Ninoy Aquino’s assassination (1983) and more than two decades of dictatorship - found a ‘break in the dam’ and a ‘trigger to come together’ in the initial military revolts in Camp Aguinaldo (Enrile) and Camp Crame (Ramos) both along the EDSA. “People Power” became a global byword, capped with a flight to Hawaii, courtesy of the USA. Democracy returned to our shores, though not without wrinkles wrought by military adventurism.
Then at EDSA II (2001), a “conspiracy among political and business elites, military top brass and Catholic hierarchy”1/ usurped a democratically-elected albeit personally-imperfect presidency. According to critics, the ‘conspirators’ effected a de facto coup d’etat while hiding behind a well-planned and executed smokescreen of bused in and texted crowds forming critical masses of people in EDSA; thus, they ‘deposed and replaced’ a sitting President for a reason not found in the Constitution: the “constructive resignation doctrine” of the Davide Supreme Court. Subsequently, the critics continued, to foil any chance of success for the backlash EDSA III (2001), the usurper’s conspiring military and police violently prevented people from forming any critical mass in EDSA and anywhere else; any groups starting to increase in number immediately got broken up forcefully. They improved on the lessons of Tiananmen Square (1989).
In the 2004 elections, military elements again played a vital role, this time to “further legitimize and consolidate the power” of the usurper. The “Hello, Garci” tapes abundantly showed how massive election ‘dagdag-bawas’ (addition-subtraction) games were played by trusted generals and COMELEC Commissioner Garcillano to distort, replace and defeat the people’s will. The ruling clique maintained itself until 2010 mainly through ‘bagfuls of money’ as the then Governor of Pampanga, Father Ed Panlilio, found out in a 2007 visit to Malacanang and through astutely “holding the balls” of and at the same time “giving rich morsels” to cohorts, all done amidst the disengagement of the masses weary of mass action, yet continuing in vain hopes based on false promises, while muttering the communal sigh: ’what else is new’? Working abroad remained the preferred solution!
We are now hoping P’Noy Aquino III’s administration - swept to power in 2010 by the upswell in disaffection against corruption by the usurper and her ilk - will really bring us the “democracy” we dream of, against the backdrop of gripping dramas within, surrounding, related to or as consequences of “investigations in aid of legislation”.
Now, also, we witness through instantaneous global communications the on-going turmoil and upheavals in Arab streets, bringing out a cascade of EDSA memories upon our consciousness, making us wonder whether they will have “EDSA I” and/or “EDSA II/EDSA III” outcomes.
We have learned that, in “people power” types of actions, success or failure hinges largely on the pivotal role of the military (or the entity with virtual monopoly of arms) in allowing or encouraging the gathering of a critical mass of people for a time, or in preventing or denying the formation of such mass numbers, not unlike the atom bomb which only bursts into vaporizing explosion when a critical mass of fissile materials are brought together and triggered through fission or implosion. In other words, it generally depends on whether or not the military sides with the people.
On what we are seeing unravel then, especially in the Middle East and North Africa, some Filipinos might say: “Been there, done that.” But now what? Do we really have democracy as Lincoln defined it? Or simply a government of representatives, by representatives and for representatives who invariably win elections because of money and media popularity, thereby perpetuating elite rule through bagfuls of lucre? Isn't this simply the operational manifestation of oligarchy so endemic in the third world?
We might be inclined to say no, yes, yes to these three questions. And, yes, we are never finished with the process of achieving true democracy, for “eternal vigilance by the people is the price of liberty”. 2/
Moreover, we don’t yet have Rizal’s magnificent obsession of “moral and material development” for the Philippines 3/ by which we can behold Inang Bayan with just pride, as the “Jewel of eastern waters: griefless the dusky eyes; lifted the upright brow: unclouded, unfurrowed, unblemished and unashamed!” 4/
But that does not mean we, the sovereign citizens, can do nothing. We, the ultimate stockholders of Republika ng Pilipinas, can choose to focus on the moral aspect of governance; for technocracy without morality has allowed, nay facilitated, the siphoning of public funds into private pockets. If the ‘walang kurap, walang mahirap’ (no corrupt, no poor) slogan can be given any real meaning, it might be done through another type of people power: not so much in asphalt or concrete streets but perhaps more so in the routes, channels, connectivities and hubs of the worldwide web. This way, the people can hold representatives accountable and loosen oligarchic control.
Since “people and government are correlated and complementary“ and “a stupid government is an anomaly among a righteous people” 5/, we the people can use modern tools like facebook, twitter, text, phone cameras, etc. to expose the corrupt. And let’s make sure our military is with us, involved from the beginning; after all, being part of and coming from us, “(their) goal is to secure the sovereignty of the State and the integrity of the national territory”6/ based on the principle that “(s)overeignty resides in the people and all government authority emanates from them”7/.
Of course, fighting corruption requires that all parties involved should not be spared. But being a tango of corruptor and corrupted danced at various degrees of intricacy - whether one on one, in groups or system wide - at different levels (perpendicular view) and in diverse sectors (horizontal view) throughout our society, corruption seems to have splattered on almost every one. As no one can walk through mud without getting muddied somehow, somewhere, most if not all of us may have been affected by or involved in corruption: whether actor or acted on, directly or indirectly, wittingly or unwittingly, liked it or not, with or without intention. Fighting corruption then is difficult, challenging and needs a systems approach. But, let’s agree and say: ‘Tama na!’ (Enough!) Let’s start anew. There is no obligation to repeat errors or actions that do not redound to the greatest good of our greatest numbers. “Sa ikabubuti ng madla, ‘di lang sa akin” (For the good of most, not just mine) can be our decision criterion.
Wiki-corrupt.ph, any one? Or corruptph-facebook? Or whatever? We call on the youth - “fair hope of this land of mine” 8/ - to lead, spearhead and choose any and all effective weapons. For your age group has the ease, access, competence and facility in the latest innovative technologies; when your parents are gone, only you, your children and grandchildren shall eat of the fruit of your actions, whether for, against or indifferent to corruption. Other age groups with less technical ability can only support you. But with the new and more effective tools now available, which you have the skills and opportunities to wield, let it not be said that you allowed the generational curse of corruption to continue and hobble more generations of Filipinos.
No more undue glory, honor, respect nor value should be accorded the corruptor! As in Genesis, the corruptor Satan bears more blame than the beguiled Eve or the misled Adam who nonetheless adopted the policy of taking the verboten. Through valid evidence, let us uphold our laws particularly those against plunder. But as a general approach, let’s focus on rejecting the sin of corruption (covetousness, avarice or greed combined with the consumerist desires for having-it-all-now and getting-away-with-it in ease, comfort, and convenience regardless of negative outcomes). We need not reject the sinners who must still be loved the way God did and still does. Let’s remember what Jesus told the adulteress whose stoning he stopped by scribbling on the ground ‘Let him without sin throw the first stone’: “Neither do I condemn you. Go, and from now on, do not sin any more” 9/ In addition, let’s recall the Islamic teaching: “Hold to forgiveness, command what is right, and turn away from the ignorant.” 10/
Worth adopting as our own in this new resurgence for integrity, is Rizal’s firm resolve in ‘Hymn to Talisay’: “There is no darkness, there is no black night that we dread, nor violent storms; and if the devil himself comes forth, he shall be caught alive or dead.”11/ We can use the poster: “Wanted Dead or Alive: CORRUPTION” “Reward: MORAL AND MATERIAL DEVELOPMENT OF THE PHILIPPINES”. And let’s pursue this program declaring to Inang Bayan no longer just “to die to give you life”12/ but rather “to live and to succeed with uprightness to give you a better life”, while hoping that other peoples on the march to democracy will already integrate the moral aspects of governance as they advance.
___________
1/ http://en.wikipedia.org/wiki/EDSA_Revolution_of_2001
2/ Andrew Jackson, Farewell Address, March 4, 1837
3/ Rizal’s Letter to the Governor and Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino,III No. 577, p. 306
4/ Nick Joaquin translation: part of 4th stanza, Ultimo Adios: “Joya del Mar de Oriente, secos los negros ojos, alta la tersa frente, sin ceno, sin arrugas, sin manchas de rubor.”
5/ Rizal’s Essay “The Indolence of the Filipinos”, La Solidaridad, 15 Sept 1890, p. 202.
6/ Section 3, Article II, 1987 Philippine Constitution
7/ Section 1, Article II, 1987 Philippine Constitution
8/ Nick Joaquin translation: “Bella esperanza de la Patria mia”, 4th line, 1st Stanza, Rizal’s poem “A La Juventud Filipina”
9/ John 8:11; New American Bible; http://www.usccb.org/nab/bible/john/john8.htm
10/ Al-'Araf 7:199; http://www.alquranclasses.com/?p=369
11/ Edwin Bael translation: part of 4th stanza, Rizal’s poem ‘Hymn to Talisay’: “No hay tinieblas, no hay noches oscuras que temamos, ni fiera tormenta; y si el mismo Luzbel se presenta, muerto o vivo cogido ha de ser.”
12/ Edwin Bael translation: “Morir por darte vida”, 4th line, 5th Stanza, Rizal’s Ultimo Adios
Saturday, February 5, 2011
VALENTINES FOR THE PHILIPPINES
By Edwin D. Bael*
Valentine’s Day was originally celebrated to honor Christian leaders named Valentine who were martyred by the Romans; romantic love was not really linked to it until the middle ages.1/ We Filipinos might want to ponder a bit on these origins, which speak of fortitude, a cardinal virtue and a gift of the Holy Spirit.2/
Fortitude enables one to effectively express sublime love of country, which for us, has been conveyed par excellence by Dr. Jose Rizal, with the following quotes as examples:
• “…love of country is never effaced once it has penetrated the heart, because it carries with it a divine stamp which renders it eternal and imperishable. It has been said that love is the most powerful force behind the most sublime actions; well then, among all loves, that of country is the greatest, the most heroic and the most disinterested.”3/
• “…the thought of my whole life has always been love of my country and her moral and material development…”4/
• “In my heart I have suppressed all loves, except that of my native land; in my mind I have erased all ideas which do not signify her progress; and my lips have forgotten the names of the native races in the Philippines in order not to say more than Filipinos.”5/
As we express intimate affections this valentines, may we spare a few moments to meditate on these words of love by Dr. Rizal and ask ourselves whether we too can approximate such transcendence, heroism and disinterest in personal over national gains. Why, indeed, not?
And, as awareness turns to Inang Bayan’s current affairs, may we invoke this prayer of Pope John Paul II: “Merciful Love, we pray to you, do not fail! Merciful Love, we pray to you, be tireless! Be constantly greater than every evil, which is in man and in the world. Be constantly greater than the evil which has increased in our country and in our generation. Be more powerful with the power of the crucified King!”6/
Happy Valentines, Filipinas!
_______________________
*Edwin D. Bael is a Knight Commander of the Order of the Knights of Rizal. He was Consul General of the Philippines in Los Angeles, California and is now the Managing Principal of Bael Consulting, LLC, based in Phoenix, Arizona.
1/ “Saint Valentine's Day, commonly shortened to Valentine's Day, xxx is named after one or more early Christian martyrs named Valentine and was established by Pope Gelasius I in 500 AD. It was deleted from the Roman calendar of saints in 1969 by Pope Paul VI, but its religious observance is still permitted. (Now) a day on which lovers express their love for each other by presenting flowers, offering confectionery, and sending greeting cards (known as "valentines"), xxx it first became associated with romantic love in the circle of Geoffrey Chaucer in the High Middle Ages, when the tradition of courtly love flourished.” (http://en.wikipedia.org/wiki/Valentine’sDay)
2/ “Fortitude is the virtue that allows us to overcome fear and to remain steady in our will in the face of obstacles. Prudence and justice are the virtues through which we decide what needs to be done; fortitude gives us the strength to do it. Fortitude is the virtue of martyrs, who are willing to give their lives rather than to renounce their faith. It is in martyrdom that we see the best example of fortitude rising above the level of a mere cardinal virtue (able to be practiced by anyone) into a supernatural gift of the Holy Spirit.” (http://catholicism.about.com/od/beliefsteachings/p/ Fortitude.htm)
3/ “Love of Country”, La Solidaridad Article, Madrid, 31 Oct. 1890, p. 247;
4/ Letter to the Governor & Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino, III, No. 527, p. 306);
5/ “Farewell to 1883” Speech;
6/ James S. Bell, Jr. with Tracy Macon Sumner, “Christian Prayers and Devotions”, Alpha Books, 2007, p. 56.
Valentine’s Day was originally celebrated to honor Christian leaders named Valentine who were martyred by the Romans; romantic love was not really linked to it until the middle ages.1/ We Filipinos might want to ponder a bit on these origins, which speak of fortitude, a cardinal virtue and a gift of the Holy Spirit.2/
Fortitude enables one to effectively express sublime love of country, which for us, has been conveyed par excellence by Dr. Jose Rizal, with the following quotes as examples:
• “…love of country is never effaced once it has penetrated the heart, because it carries with it a divine stamp which renders it eternal and imperishable. It has been said that love is the most powerful force behind the most sublime actions; well then, among all loves, that of country is the greatest, the most heroic and the most disinterested.”3/
• “…the thought of my whole life has always been love of my country and her moral and material development…”4/
• “In my heart I have suppressed all loves, except that of my native land; in my mind I have erased all ideas which do not signify her progress; and my lips have forgotten the names of the native races in the Philippines in order not to say more than Filipinos.”5/
As we express intimate affections this valentines, may we spare a few moments to meditate on these words of love by Dr. Rizal and ask ourselves whether we too can approximate such transcendence, heroism and disinterest in personal over national gains. Why, indeed, not?
And, as awareness turns to Inang Bayan’s current affairs, may we invoke this prayer of Pope John Paul II: “Merciful Love, we pray to you, do not fail! Merciful Love, we pray to you, be tireless! Be constantly greater than every evil, which is in man and in the world. Be constantly greater than the evil which has increased in our country and in our generation. Be more powerful with the power of the crucified King!”6/
Happy Valentines, Filipinas!
_______________________
*Edwin D. Bael is a Knight Commander of the Order of the Knights of Rizal. He was Consul General of the Philippines in Los Angeles, California and is now the Managing Principal of Bael Consulting, LLC, based in Phoenix, Arizona.
1/ “Saint Valentine's Day, commonly shortened to Valentine's Day, xxx is named after one or more early Christian martyrs named Valentine and was established by Pope Gelasius I in 500 AD. It was deleted from the Roman calendar of saints in 1969 by Pope Paul VI, but its religious observance is still permitted. (Now) a day on which lovers express their love for each other by presenting flowers, offering confectionery, and sending greeting cards (known as "valentines"), xxx it first became associated with romantic love in the circle of Geoffrey Chaucer in the High Middle Ages, when the tradition of courtly love flourished.” (http://en.wikipedia.org/wiki/Valentine’sDay)
2/ “Fortitude is the virtue that allows us to overcome fear and to remain steady in our will in the face of obstacles. Prudence and justice are the virtues through which we decide what needs to be done; fortitude gives us the strength to do it. Fortitude is the virtue of martyrs, who are willing to give their lives rather than to renounce their faith. It is in martyrdom that we see the best example of fortitude rising above the level of a mere cardinal virtue (able to be practiced by anyone) into a supernatural gift of the Holy Spirit.” (http://catholicism.about.com/od/beliefsteachings/p/ Fortitude.htm)
3/ “Love of Country”, La Solidaridad Article, Madrid, 31 Oct. 1890, p. 247;
4/ Letter to the Governor & Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino, III, No. 527, p. 306);
5/ “Farewell to 1883” Speech;
6/ James S. Bell, Jr. with Tracy Macon Sumner, “Christian Prayers and Devotions”, Alpha Books, 2007, p. 56.
Tuesday, December 28, 2010
Rizal: The Sower
By Edwin D. Bael*
December 30, 1896 marked the culmination of Rizal’s preparations for sowing into the Filipino soul the ideas and virtues of love of country, dignity, inner strength, inner peace, integrity, honor, bravery for liberty, courage to stand up and, if need be, to die for one’s convictions.
Almost six years before, he wrote Mariano Ponce: “We die only once and if we do not die well, we lose a good opportunity which will never come up again … If one has to die, at least one must die in his own country, by his country and for his country.” (Letter to Mariano Ponce, Brussels, 9 July 1890, Epistolario Rizalino, III No. 386, p.)
About a month prior to that, he wrote his sister Soledad on the importance of honor even in seeming defeat: “To fall with the head high and a serene brow is not to fall; it is to triumph. The sad thing is to fall with the stain of dishonor.” (Letter to his sister Soledad, Brussels, 6 June 1890, Epistolario Rizalino, III, Doc. No. 383, p.56)
On the way back to Manila after his trip to Cuba was aborted and he was arrested for alleged complicity in the revolution, he wrote in his diary: “I believe that what is happening is the best that can happen to me. Always let God’s Will be done! – I feel more calm with regard to my future. This afternoon I have meditated because I had nothing else to do nor could I read. I feel that peace has descended upon me, thank God! Oh God! Thou art my hope and my consolation! Let your Will be done: I am ready to obey it. Either I will be condemned or absolved. I’m happy and ready.” (Diary: Barcelona to Manila, 1896, p. 3)
Right before his execution, he wrote his family: “Give thanks to God that I may preserve my tranquility before my death. I die resigned hoping that with my death you will be left in peace. Ah! It is better to die than to live suffering. Console yourselves. (Letter to his family, without signature or date, Documentos Rizalinos, p. 91)
In an article, he wrote: “When one dies for love or for the conviction that his death will do some good, death is a pleasure.” (“The Creator Gazes on the Philippine Islands”, MS)
He was motivated by love of his country which he described as follows: “…love of country is never effaced once it has penetrated the heart, because it carries with it a divine stamp which renders it eternal and imperishable. It has been said that love is the most powerful force behind the most sublime actions; well then, among all loves, that of country is the greatest, the most heroic and most disinterested.” (Article “Love of Country”, La Solidaridad, Madrid, 31 Oct 1890, p. 247).
These snippets of his writings indicate that Rizal was ready for his death. Thus, his pulse was normal before the firing squad.
But what good did he die for?
We cannot add to the eloquence of his expression in the fifth stanza of his Ultimo Adios: “Enchantment of my life: my ardent avid obsession: To your health! Cries the soul, so soon to take the last leap: To your health! O lovely: how lovely: to fall that you may rise! To perish that you may live! To die beneath your skies! And upon your enchanted ground the eternities to sleep!” (English translation by Nick Joaquin)
Like the rice seed that must perish in the ground so the seedling can spring forth, Rizal intended his death for the rising and living of his nation.
But what kind of rising and living? And how?
He wanted freedom, dignity, self-respect and respect by others for his people: “My dreams when a lad, when scarcely adolescent: my dreams when a young man, now with vigor inflamed: were to behold you one day: Jewel of eastern waters: griefless the dusky eyes: lifted the upright brow: unclouded, unfurrowed, unblemished and unashamed”. (4th Stanza, Ultimo Adios, Nick Jaoquin translation)
He wanted moral and material development of his country: “… the thought of my whole life has always been love of my country and her moral and material development …” (Letter to the Governor and Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino, III No. 577, p. 306). Because: “Man is not a brute, he is not a machine … xxx … His object is to seek happiness for himself and his fellow men by following the road towards progress and perfection.” (“The Indolence of the Filipino”, La Solidaridad, 15 July 1890, p.159) Isn’t this a vision to try to realize in our archipelago an approximation of the Lord Jesus Christ’s intention: “I came so that they might have life and have it more abundantly”? (John 10:10)
He wanted his people to win freedom with courage, honor and education: “Liberty is a woman who grants her favors only to the brave.” (Letter to the Members of “La Solidaridad”, Epistolario Rizalino, II No. 250, p. 158). “… let us win it by deserving it, exalting individual reason and dignity, loving the just, the good, the great, even dying for it.” (El Filibusterismo, Ghent, 1891, p. 283). “I have given proofs as one who most wants liberties for our country and I continue wanting them. But I put as a premise the education of the people so that through education and work, they might have a personality of their own and make themselves worthy of them. In my writings, I have recommended the study of civic virtues without which redemption is impossible.” (“Manifesto”, 15 Dec 1896, Fort Santiago, p. 1, MS)
He dreamed of a politically free Philippines: “Tomorrow we shall be citizens of the Philippines whose destiny will be beautiful because it will be in loving hands.” (El Filibusterismo, Ghent, 1891, p. 191). Thus, he wanted politics to be done right: “… my ambition is not to win honors or hold positions but to see that what is just, exact, suitable, is done in political matters …” (Letter to Juan Zulueta, Europe, 14 Aug1891, Epistolario Rizalino, III No. 471, p. 211).
He had an approach to abuse that contemporary government may want to take heed: “A nation wins respect not by covering up abuses but by punishing them and condemning them.” (“The Philippines a Century Hence”, La Solidaridad, 15 Dec 1889); “… demoralization cannot be corrected by sealing the lips of accusers … but by the government inquiring into the cause, persecuting the crime, and letting fall who may fall.” (“The Truth for All”, La Solidaridad, 31 May 1889, p.85).
He dreamed about a responsible and deserving citizenry, because: “Every country meets the fate that she deserves…” (“The Philippines a Century Hence”, La Solidaridad, 15 Dec 1889); thus, he encouraged Filipinos to have one general goal: “Let this be our only motto: For the welfare of the Native Land.” (Letter to Mariano Ponce, 27 July 1888, Epistolario Rizalino, II, 32); and demanded of them to be good citizens: “The principal thing that should be demanded from a Filipino of our generation is not to be a literary man but to be a good man, a good citizen who would help his country to progress with his head, his heart, and if need be, with his arms. With the head and the heart we ought to work always; with the arms when the time comes” (Letter to Mariano Ponce, London, 27 June 1888, Epistolario Rizalino, II No. 177, p.21).
He reasoned: “The duty of modern man to my way of thinking is to work for the redemption of humanity, because once man is dignified there would be less unfortunate and more happy men that is possible in this life.” (From “Science, Virtue and Labor”, a paper read by Rizal in 1883, at Solidaridad Lodge, Madrid). And advised: “He who wants to help himself should help others because if he neglects others, he too will be neglected by them. One midrib is easy to break, but not a bundle of many midribs tied together.” (Message to the Women of Malolos, Europe, February 1889, Epistolario Rizalino, II Doc. No. 223, p.117)
He envisioned himself being eclipsed by so many other Filipinos: “I am neither immortal nor invulnerable, and my greatest joy will be to see myself eclipsed by a pleiad of fellow countrymen at the hour of my death. If they kill or hang one, at least twenty or thirty would take his place, so that they may go cautiously about killing and hanging us. Many people do not want to kill ants because they say the more they multiply. Why should we not be ants?” (Letter to Mariano Ponce, London, 27 June 1888, Epistolario Rizalino, II No. 177, p.21)
Yes, he even wanted our people to be like ants, as in Proverbs 6:6-9: “Go to the ant, O sluggard, study her ways and learn wisdom; for though she has no chief, no commander or ruler, she procures her food in the summer, stores up her provisions in the harvest; how long, O sluggard, will you rest? when will you rise from your sleep?” And, we might add: ants don’t move like columns of soldiers in straight lines as in magnetic atoms; rather, individual ants move in an un-rhythmic sometimes zigzag-like or seemingly chaotic pattern but in one general direction as a group. Isn’t this a good description of democracy?
These excerpts from Rizal’s works give us some answers as to what kind of rising and living, and how. In essence, I submit, these constitute what he sowed and planted on December 30, 1896.
But as the Prophet Ezekiel would ask: “True, it is planted, but will it prosper? Will it not rather wither, when touched by the east wind, in the bed where it grew? (Ezekiel 17:10).
Especially, when such east wind would consist of the triple concupiscence that many Catholics may have forgotten or never learned about? - “The "mastery" over the world that God offered man from the beginning was realized above all within man himself: mastery of self. The first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence that subjugates him to the pleasures of the senses, covetousness for earthly goods, and self-assertion, contrary to the dictates of reason.” (Catechism of the Catholic Church, 377)
Still, there is always hope. For “for the one who is in you is greater than the one who is in the world”. (1 John 4:4) And we are, after all, recipients of abundant grace. As Dr. Rizal wrote to Fr. Pastells: “I, too, pray now and then, but really when I do so, it never occurred to me to ask for anything. I believe I have everything and as all that happens to me is His will, I am contented and resigned.” (Letter to Fr. Pastells, Dapitan, 1 Sept 1892, Epistolario Rizalino, IV No. 566, p. 39) This seems to affirm Saint Paul’s teaching in 2 Cor 9:8 that “…God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work.”
The parable of the sower, with Rizal as the sower – in imitation of Christ - brings us to the conclusion of this short piece. “"Hear this! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. And when the sun rose, it was scorched and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold." He added, "Whoever has ears to hear ought to hear."” (Mark 4:3-9) xxx “The sower sows the word. These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy. But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. Those sown among thorns are another sort. They are the people who hear the word, but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold." (Mark 4:14-20).
Fellow Filipinos: In regard to what Dr. Rizal has sown, we have the power to determine whether our hearts/minds/souls become the path, the rocky ground, the patch of thorns, or the rich soil. The choice and the responsibility are ours.
It is never too late for us to nurture the tree of Inang Bayan, watered by the blood of Dr. Rizal 114 years ago, as well as by those of our other heroes, and make it grow more and yield the fruits of moral and material prosperity, human dignity, self-respect and respect by others.
================
* Edwin D. Bael is a Knight Commander of the Order of the Knights of Rizal. He was Consul General of the Philippines in Los Angeles, California (2000-2002) and is now the Managing Principal of Bael Consulting, LLC based in Phoenix, Arizona.
December 30, 1896 marked the culmination of Rizal’s preparations for sowing into the Filipino soul the ideas and virtues of love of country, dignity, inner strength, inner peace, integrity, honor, bravery for liberty, courage to stand up and, if need be, to die for one’s convictions.
Almost six years before, he wrote Mariano Ponce: “We die only once and if we do not die well, we lose a good opportunity which will never come up again … If one has to die, at least one must die in his own country, by his country and for his country.” (Letter to Mariano Ponce, Brussels, 9 July 1890, Epistolario Rizalino, III No. 386, p.)
About a month prior to that, he wrote his sister Soledad on the importance of honor even in seeming defeat: “To fall with the head high and a serene brow is not to fall; it is to triumph. The sad thing is to fall with the stain of dishonor.” (Letter to his sister Soledad, Brussels, 6 June 1890, Epistolario Rizalino, III, Doc. No. 383, p.56)
On the way back to Manila after his trip to Cuba was aborted and he was arrested for alleged complicity in the revolution, he wrote in his diary: “I believe that what is happening is the best that can happen to me. Always let God’s Will be done! – I feel more calm with regard to my future. This afternoon I have meditated because I had nothing else to do nor could I read. I feel that peace has descended upon me, thank God! Oh God! Thou art my hope and my consolation! Let your Will be done: I am ready to obey it. Either I will be condemned or absolved. I’m happy and ready.” (Diary: Barcelona to Manila, 1896, p. 3)
Right before his execution, he wrote his family: “Give thanks to God that I may preserve my tranquility before my death. I die resigned hoping that with my death you will be left in peace. Ah! It is better to die than to live suffering. Console yourselves. (Letter to his family, without signature or date, Documentos Rizalinos, p. 91)
In an article, he wrote: “When one dies for love or for the conviction that his death will do some good, death is a pleasure.” (“The Creator Gazes on the Philippine Islands”, MS)
He was motivated by love of his country which he described as follows: “…love of country is never effaced once it has penetrated the heart, because it carries with it a divine stamp which renders it eternal and imperishable. It has been said that love is the most powerful force behind the most sublime actions; well then, among all loves, that of country is the greatest, the most heroic and most disinterested.” (Article “Love of Country”, La Solidaridad, Madrid, 31 Oct 1890, p. 247).
These snippets of his writings indicate that Rizal was ready for his death. Thus, his pulse was normal before the firing squad.
But what good did he die for?
We cannot add to the eloquence of his expression in the fifth stanza of his Ultimo Adios: “Enchantment of my life: my ardent avid obsession: To your health! Cries the soul, so soon to take the last leap: To your health! O lovely: how lovely: to fall that you may rise! To perish that you may live! To die beneath your skies! And upon your enchanted ground the eternities to sleep!” (English translation by Nick Joaquin)
Like the rice seed that must perish in the ground so the seedling can spring forth, Rizal intended his death for the rising and living of his nation.
But what kind of rising and living? And how?
He wanted freedom, dignity, self-respect and respect by others for his people: “My dreams when a lad, when scarcely adolescent: my dreams when a young man, now with vigor inflamed: were to behold you one day: Jewel of eastern waters: griefless the dusky eyes: lifted the upright brow: unclouded, unfurrowed, unblemished and unashamed”. (4th Stanza, Ultimo Adios, Nick Jaoquin translation)
He wanted moral and material development of his country: “… the thought of my whole life has always been love of my country and her moral and material development …” (Letter to the Governor and Captain General of the Philippine Islands, Hongkong, 21 Mar 1892, Epistolario Rizalino, III No. 577, p. 306). Because: “Man is not a brute, he is not a machine … xxx … His object is to seek happiness for himself and his fellow men by following the road towards progress and perfection.” (“The Indolence of the Filipino”, La Solidaridad, 15 July 1890, p.159) Isn’t this a vision to try to realize in our archipelago an approximation of the Lord Jesus Christ’s intention: “I came so that they might have life and have it more abundantly”? (John 10:10)
He wanted his people to win freedom with courage, honor and education: “Liberty is a woman who grants her favors only to the brave.” (Letter to the Members of “La Solidaridad”, Epistolario Rizalino, II No. 250, p. 158). “… let us win it by deserving it, exalting individual reason and dignity, loving the just, the good, the great, even dying for it.” (El Filibusterismo, Ghent, 1891, p. 283). “I have given proofs as one who most wants liberties for our country and I continue wanting them. But I put as a premise the education of the people so that through education and work, they might have a personality of their own and make themselves worthy of them. In my writings, I have recommended the study of civic virtues without which redemption is impossible.” (“Manifesto”, 15 Dec 1896, Fort Santiago, p. 1, MS)
He dreamed of a politically free Philippines: “Tomorrow we shall be citizens of the Philippines whose destiny will be beautiful because it will be in loving hands.” (El Filibusterismo, Ghent, 1891, p. 191). Thus, he wanted politics to be done right: “… my ambition is not to win honors or hold positions but to see that what is just, exact, suitable, is done in political matters …” (Letter to Juan Zulueta, Europe, 14 Aug1891, Epistolario Rizalino, III No. 471, p. 211).
He had an approach to abuse that contemporary government may want to take heed: “A nation wins respect not by covering up abuses but by punishing them and condemning them.” (“The Philippines a Century Hence”, La Solidaridad, 15 Dec 1889); “… demoralization cannot be corrected by sealing the lips of accusers … but by the government inquiring into the cause, persecuting the crime, and letting fall who may fall.” (“The Truth for All”, La Solidaridad, 31 May 1889, p.85).
He dreamed about a responsible and deserving citizenry, because: “Every country meets the fate that she deserves…” (“The Philippines a Century Hence”, La Solidaridad, 15 Dec 1889); thus, he encouraged Filipinos to have one general goal: “Let this be our only motto: For the welfare of the Native Land.” (Letter to Mariano Ponce, 27 July 1888, Epistolario Rizalino, II, 32); and demanded of them to be good citizens: “The principal thing that should be demanded from a Filipino of our generation is not to be a literary man but to be a good man, a good citizen who would help his country to progress with his head, his heart, and if need be, with his arms. With the head and the heart we ought to work always; with the arms when the time comes” (Letter to Mariano Ponce, London, 27 June 1888, Epistolario Rizalino, II No. 177, p.21).
He reasoned: “The duty of modern man to my way of thinking is to work for the redemption of humanity, because once man is dignified there would be less unfortunate and more happy men that is possible in this life.” (From “Science, Virtue and Labor”, a paper read by Rizal in 1883, at Solidaridad Lodge, Madrid). And advised: “He who wants to help himself should help others because if he neglects others, he too will be neglected by them. One midrib is easy to break, but not a bundle of many midribs tied together.” (Message to the Women of Malolos, Europe, February 1889, Epistolario Rizalino, II Doc. No. 223, p.117)
He envisioned himself being eclipsed by so many other Filipinos: “I am neither immortal nor invulnerable, and my greatest joy will be to see myself eclipsed by a pleiad of fellow countrymen at the hour of my death. If they kill or hang one, at least twenty or thirty would take his place, so that they may go cautiously about killing and hanging us. Many people do not want to kill ants because they say the more they multiply. Why should we not be ants?” (Letter to Mariano Ponce, London, 27 June 1888, Epistolario Rizalino, II No. 177, p.21)
Yes, he even wanted our people to be like ants, as in Proverbs 6:6-9: “Go to the ant, O sluggard, study her ways and learn wisdom; for though she has no chief, no commander or ruler, she procures her food in the summer, stores up her provisions in the harvest; how long, O sluggard, will you rest? when will you rise from your sleep?” And, we might add: ants don’t move like columns of soldiers in straight lines as in magnetic atoms; rather, individual ants move in an un-rhythmic sometimes zigzag-like or seemingly chaotic pattern but in one general direction as a group. Isn’t this a good description of democracy?
These excerpts from Rizal’s works give us some answers as to what kind of rising and living, and how. In essence, I submit, these constitute what he sowed and planted on December 30, 1896.
But as the Prophet Ezekiel would ask: “True, it is planted, but will it prosper? Will it not rather wither, when touched by the east wind, in the bed where it grew? (Ezekiel 17:10).
Especially, when such east wind would consist of the triple concupiscence that many Catholics may have forgotten or never learned about? - “The "mastery" over the world that God offered man from the beginning was realized above all within man himself: mastery of self. The first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence that subjugates him to the pleasures of the senses, covetousness for earthly goods, and self-assertion, contrary to the dictates of reason.” (Catechism of the Catholic Church, 377)
Still, there is always hope. For “for the one who is in you is greater than the one who is in the world”. (1 John 4:4) And we are, after all, recipients of abundant grace. As Dr. Rizal wrote to Fr. Pastells: “I, too, pray now and then, but really when I do so, it never occurred to me to ask for anything. I believe I have everything and as all that happens to me is His will, I am contented and resigned.” (Letter to Fr. Pastells, Dapitan, 1 Sept 1892, Epistolario Rizalino, IV No. 566, p. 39) This seems to affirm Saint Paul’s teaching in 2 Cor 9:8 that “…God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work.”
The parable of the sower, with Rizal as the sower – in imitation of Christ - brings us to the conclusion of this short piece. “"Hear this! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. And when the sun rose, it was scorched and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold." He added, "Whoever has ears to hear ought to hear."” (Mark 4:3-9) xxx “The sower sows the word. These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy. But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. Those sown among thorns are another sort. They are the people who hear the word, but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold." (Mark 4:14-20).
Fellow Filipinos: In regard to what Dr. Rizal has sown, we have the power to determine whether our hearts/minds/souls become the path, the rocky ground, the patch of thorns, or the rich soil. The choice and the responsibility are ours.
It is never too late for us to nurture the tree of Inang Bayan, watered by the blood of Dr. Rizal 114 years ago, as well as by those of our other heroes, and make it grow more and yield the fruits of moral and material prosperity, human dignity, self-respect and respect by others.
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* Edwin D. Bael is a Knight Commander of the Order of the Knights of Rizal. He was Consul General of the Philippines in Los Angeles, California (2000-2002) and is now the Managing Principal of Bael Consulting, LLC based in Phoenix, Arizona.
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