Wednesday, June 18, 2014
The day was supposed to be a celebration of something local in the national revolution. Unfortunately, as in any mainstream history, the national took up and consumed any local incidences.
On the 116th year of the Philippine independence, President Aquino came to Naga City in Bicol to recognize and highlight the role of Bicol in the 1898 Philippine revolution by remembering the martyrdom of 15 Bicolanos. Finally, a national event becoming a local one, I thought.
While he was at it, one student-activist interrupted and heckled him in Tagalog language. “Alis pork barrel king. Walang pagbabago sa bansa!” (Out pork barrel king! No change in the country.) Some meters away and out of sight from the president, hundreds of other activists were echoing the same sentiments.
Meanwhile, thousands of those who came to celebrate the day in Plaza Quince Martires, including me, were stunned by such boldness of one activist. I heard comments, “Ano na ‘yan pasale, dae man lang pigrespeto si ocassion asin bisita” (What kind of trick, it never considers respecting the occasion and guest). Many said in jest, “Dae man lang nagsabi, inibanan co cuta.” (He did not tell, I could have joined).
In Bikol culture, a guest is accorded habitually with over-welcoming and warm gestures. Thus disrupting an event with guests in attendance is not consistent with what is expected of Bikolano hosts.
However, the activist evidently did not act like a Bikolano host. Or probably he did not want to welcome certain guests and be a host to this event. Certainly for the police who apprehended him at that time, he was certainly not a Bicolano because he shouted in Tagalog language. It was not only the language that could be of interest to point out here. The message or content of the protest could also be examined. Essentially, the message was of national issue seeking national attention.
Had the language and message been of local, many Bicolanos and Bicolanas could have been sympathetic and supportive of the activist. Had he cried for autonomy for example, like others who said he could have joined him, I would have joined as well.
When the activist was dragged past near my location, he was still shouting, “walang pagbabago…”(no change), and obviously resisting several police officers who were dragging him away from Plaza Quince Martires heading to a another plaza called Plaza Quezon where I last saw a group of police surrounding him.
From a plaza named after local heroes to a plaza named after a national hero, it was like a local concern being brought to national attention which often suppressed any local origins. The revolution in 1898 will always be viewed as national, as if regional efforts reflected the national project. After 116 years, that project needs to be localized to embody regional aspiration for liberation. The revolution must be continued to finally free us from the hands of the guests in our homeland.
Posted by Menandro Abanes at 7:51 AM
Friday, March 21, 2014
Conflict does not necessarily end in the signing of peace agreement. It mainly addresses the political and economic issues of the conflict which are structural in nature and perceived to be the causes of the conflict. What is often overlooked is the underlying social issues of dysfunctional and asymmetric relationships of the groups involved. In the Philippine case, the groups involved are divided along ethno-religious lines.
Here, I would like point out three things: 1) as ordinary citizens of the Philippines, we can help in this peacebuilding effort; 2) signs of times are in advanced and matured stages for peacebuilding to take root; 3) importance of intergroup trust in the consummation of the peace agreement.
As ordinary citizens, whether Christians or Muslims or non-believers, as Filipinos or peace-loving people, we have a stake in this historic moment. Peace in Mindanao means peace to the whole Philippines. As our saying goes, "Ang sakit sa kalingkingan ay ramdam ng buong katawan" (The pain of the small finger is felt by the whole body). To paraphrase, if parts of Mindanao get burnt, the whole Philippines is in pain. Thus, we must take an active stance on this peace agreement.
Signs of times related to intergroup relations are favorable to this agreement to take hold. For example, in August 2012, the first Muslim newscaster appeared on a Manila-based national television wearing a hijab and traditional ethnic dress to project her ethno-religious identity. Later that year, the Framework Agreement on the Bangsamoro was signed paving the way for the historic signing of CAB along with pertinent and detailed Annexes of the agreement. These incidents are indications of attempts to ease and end the conflict.
However, any attempts to end the conflict through formal peace agreement must be backed by social understanding of the situation. What is the evaluation on the integroup relations? How do Christian and Muslim ethnic groups interact and deal with each other? Are they willing to be friends or neighbors? Can they allow an out-group to hold power?
In our study, Ethno-religious groups, identification, trust and social distance in the ethno-religiously stratified Philippines (Abanes, Scheepers & Sterkens, 2014), people's unwillingness to make contact with out-groups, as measured by social distance, is low. Generally, Filipinos tend to be less socially distant from their religious out-group. We found out that what explained this low social distance between ethno-religious groups is trust. When Christians and Muslims trust each other, they are less likely to oppose religious out-groups to be their friends, neighbors, or to hold power such as police, civil servant, and mayor. With trust, they are more likely to accept their religious out-groups. Without trust, social barriers and issues may emerge to block any progress towards that elusive peace, even with the peace agreement in place.
Let this historic moment, 27 March 2014, be an opportunity for the groups involved in theconflict to build an inclusive Philippine society of which Bangsamoros and other ethno-religious groups are all part.
Monday, January 27, 2014
In social media, the buzz about the agreement is not as enthusiastic as in the mass media. Only several friends of mine in Facebook and Twitter shared the news with others.
Well understandably, most of my friends are non-Moros. To me, the news is good news not just to Moros in Mindanao but to all Filipinos anywhere in the world. This good news must be shared and advanced to achieve its goal and guide its course towards building lasting peace. As Filipinos, this is also our peace agreement.
As non-Moros, we can help advance this peace agreement. How?
I have tried to identify a number of ways:
1) The easiest way is to share the good news that the Philippine Government and MILF have signed a peace deal. Do this through Facebook, Twitter, Google plus, and other social media outlets. Below are some news related with the peace deal from local, national and international news outlets: Mindanews, Philippine Daily Inquirer, Philippine Star, Rappler, New York Times, BBC, Aljazeera.
2) Participate in any forms of discussion regarding this peace agreement. Get as much as information as possible from those who took part in this agreement. Read about the conflict and its history. Ask questions.
3) Blog, write and create something about this good news. Share your questions, your thoughts, your joys, your worries, your concerns, your optimism or skepticism. Let people know about it, discuss it, or even debate about it. The more people talk about the peace agreement, the more that the decision-makers will feel that people care about their decisions. Whether you agree or not, whether you are optimistic or not, whether you reserve your opinion or not, let your voice contribute to the discussion in the social or mass media.
4) As a citizen and voter, you can write to senators and your own Representative in Congress to support this agreement. Let them know that you have a stake and that you care about peace in the country.
5) If you have a Moro friend/s in Facebook or in person, send them a message inquiring what do they think about the peace agreement. Engage them in conversation and discussion to make them feel that this good news is also ours. Let them feel that we are interested in this agreement and we want to see it actualized in our generation.
6) If you see a Moro, smile at them. Let them feel that you are happy with this good news. Let them feel that they are part of our national community with common and shared future together. Thus, they are our partners in our pursuits of peace and development.
Before this agreement, there were two sides. With this agreement, we are all on one side. Non-Moros no more, we are all Filipinos.We want peace in Mindanao, we want peace in the whole Philippines. We want it now! [as in NOW!].
No more war, no more violence against our own peoples, no more discrimination. Let us be one to end these all. Let us start a generation of engaged citizens for peace and development.
Tuesday, December 17, 2013
This is how to popularize and inform the public about an issue! Getting the side of the government is ingenious! There is so much to learn from this video. Thank you, Greg!
Frack U. Mexico
Directed by Greg "Gringoyo" Berger
Screenplay by Al Giordano
Good news! Mexico has the fourth largest shale gas reserves in the world, and the Mexican Congress is about to change the constitution so that private companies can drill for it. That means that U.S. companies will soon be there, fracking for gas. Sure, there may be some complications from the more than 500 chemicals that will be pumped into Mexico's aquifers, but never fear: Joe T. Hodo, President of "Frack U. Mexico!" is here to show you why Mexicans should stop worrying and learn to love fracking...or else.
Monday, September 9, 2013
The period between 2008 and 2010 was significant to Southeast Asia. During this period, the Association of Southeast Asian Nations (ASEAN) Charter came into force. The idea of one economic, political, and socio-cultural community for the 10 Member-States was ever more inching closer to reality. While this was unfolding, I was able to witness this community-building process by being at the ASEAN Secretariat in Jakarta, Indonesia in 2008 and at the ASEAN Centre for Biodiversity in 2009-2010.
This collection of essays (The years that were ASEAN, and Indonesian: Facing the odds towards regional integration and community building) revisits the significant events, burning issues, and memorable times in ASEAN and so in Indonesia in 2008-2010. They attempt to shed light on these events, issues and rekindle the times when nationalistic and regionalistic fervor was at the peak.
There are five topics that organize the essays. The first one is on regional studies. It starts with the banner year, 2008, for ASEAN when the new Secretary-General, Dr. Surin Pitsuwan, took his office and the role of the regional organization in the humanitarian operations and reconstruction projects in Myanmar in the post-Cyclone Nargis. One essay questions the inclusiveness of the regional integration process of the envisioned one ASEAN community when it comes to peoples participation in the process. The last essay on this topic is the security threat posed by North Korea and how ASEAN can address the threat.
The second topic deals with the environmental issues. Two essays focus on both the regional trends that cause problems and the regional capabilities and structures that can buck the trends.
The third topic is on the political developments in Indonesia. The Commission for Truth and Friendship (CTF) report is examined and its contextual usefulness. Then, the second presidential victory by Susilo Bambang Yudhoyono (SBY) is put into a global political perspective by looking at the wave of victories of oppositions in various national politics.
In the fourth topic, national security issues are discussed. In 2008, the streets of Jakarta saw the violence of student protests. At the other side of the violence are the works of the government. The last essay in the national security issues describes the deadly stampede which is a symptom of social injustice and structural violence in the country.
The last topic is on the nationalistic fervor and travel insights. Celebrating Independence Day and winning an Olympic gold generate emotional attachment to the flag and nation. Being in Jakarta, masjids and gerejas are landmarks which offer not only religious symbol, but spiritual refuge as well. Writing Jakarta without any mention of traffic jams and motorcycles is prejudicial to what it really is.
Most of these essays were published in The Jakarta Post in 2008-2010. Get the book here.