punyal

From the page: "Friday, May 2, 2008
Safe and Remote Do-Gooding - Stages of Pinoy Dissent Part 3

Stages of Pinoy Dissent
(Part 3)
By Il Valentino


�oeAll men, in the abstract, are just and good; what hinders them, in the particular, is, the momentary predominance of the finite and individual over the general truth. The condition of our incarnation in a private self, seems to be, a perpetual tendency to prefer the private law, to obey the private impulse, to the exclusion of the law of the universal being.” --- Ralph Waldo Emerson


Stage 3: Safe and Remote Do-Gooding

A relatively higher form of dissent is when we start to act on our beliefs and principles without becoming members of any progressive political organizations. Instead we move as individuals hoping to contribute in the task of building a better society �oein our own little way”. Hence, we who belong to this category have a predilection to be a part of some religious or civic volunteer formations.

We prefer to join these groups because they are formed around a number of do-gooding activities rather than on a defined political creed. They exhibit special attraction since therein we are bound to devote only our time and nothing else. Through this, we could avoid having to give up our egos in favor of a more disciplined, ideological and collective struggle under the guidance of an organized leadership.

What characterizes us, in this stage of dissent, therefore, is our zealous regard for individualism. For us, we think that organized dissent that thrives not on volunteerism but on ideological commitment dilutes our unique sentiments, beliefs and character. We value that feeling of pride with oneself and sense of individual purpose so much that we dread discipline and collective action. Leaders especially frighten us for they threaten our own leader or messianic complexes.

There are some notable rationalizations that go with this love for individualism. One is the stress given on the need to be �oepositive” rather than �oenegative.” Hence, we assert that reaching out to the poor in immersion or mission-like activities is better than demonstrating in the streets against the government�s anti-poor policies. The other is the usual formula that we prescribe for societal change. That is, we emphasize that societal change should first begin with the individual. Ironically, this rationalization leads many of us to desist from criticizing the government and to accept the status quo, despite the fact that our own do-gooding activities precisely suppose that the government is ineffective or, worse, anti-poor. This point signifies the death of dissent at an early stage.

This stage of dissent is incomplete because it is misguided. It proceeds from no long-lasting motivation than the need to fulfill our thirst for self-affirmation. The poor are, consciously or unconsciously, being used as tools in order for us to feel good about ourselves. We do not see ourselves as collective victims of an oppressive system but instead consider ourselves in a fortunate position to save others. In the end, despite all the rhetoric about societal change beginning with each individual, we are neither able to influence nor transform society."

From the page: "Thursday, May 1, 2008
Uninvolved Public Expression - Stages of Pinoy Dissent Part 2

Stages of Pinoy Dissent
(Part 2)

By Il Valentino
Philippine Union for Nationalist Liberation (PUNYAL)

�oeIt may well be that our means are fairly limited and our possibilities restricted when it comes to applying pressure on our government. But is this a reason to do nothing? Despair is not an answer. Neither is resignation. Resignation only leads to indifference, which is not merely a sin but a punishment.” --- Elie Weisel

�oeYou've got to rattle your cage door. You've got to let them know that you're in there, and that you want out. Make noise. Cause trouble. You may not win right away, but you'll sure have a lot more fun.” --- Florynce Kennedy

Stage 2: Uninvolved Public Expression

The second stage of Pinoy dissent is peculiar to the development of the information technology. Internet has provided us with a readily accessible way of disseminating our views to a wider audience. Whereas before, public expression of opinions require physical interaction with others gathered in a group or assembly, today, modern technology has enabled us to contact them by e-mails, blogs and chats. And while during the pre-internet years, our public encounters would easily translate into mass organizing and action, today, the internet community has taken the place of conventional political organizations. This has led some critics to derisively refer to the internet dissenters as the �oeE-Mandirigma”.

Dissent, in this modern sense, has become both personal and social. To a large degree, we maintain our individuality by remaining in our rooms in front of the computer. At the same time, however, we still socialize since we do communicate our ideas to a wider group albeit without the inconvenience of seeking out our audiences in a face-to-face contact.

In this particular stage of dissent, we may be clinging to the hope that the diffusion of our ideas via the internet could someday snowball into a widespread political awakening that will usher in change independent of our own proactive design. Dissent in this case remains incomplete because the realm of action is left undeveloped. There is no going-out-to-the- streets, in a manner of speaking, to confront society�s evils.

In the end, the first two stages of dissent reinforce a kind of wait-and-see attitude. From the comforts of our homes, we await the next EDSA, or the next coup or any other upheaval. These events may lead us to two things. One, we remain content at a vicarious experience of lending emotional sympathy to those who are willing to sacrifice their lives. Or, we may finally come out of our cocoons to join the stream of people swept into an escalating movement for change only because it has a high probability of success."

From the page: "Tuesday, April 29, 2008
Stages of Pinoy Dissent - Part 1

Stages of Pinoy Dissent

(Part 1)

By Il Valentino

(Philippine Union for Nationalist Liberation - PUNYAL)


�oeDissent without action is consent” --- Brig. Gen. Danilo Lim

Stage 1: Personal Indignation

The very first stage of Pinoy dissent is to be personally indignant about corrupt governance. We feel a sense of moral outrage at the impunity by which public officials violate our democratic rights and plunder the public treasury.

However, many, if not most, of us do not get past this stage. Instead we either accept the situation as unalterable and permanent or simply refuse to disturb our daily routines and affairs by participating in mass organizing and action. This in turn leads us to evade the call for militancy and activism. For us, there is little or no hope that we could do anything, therefore, it is better to channel our energies to the daily grind of work and family concerns.

This is still a form of dissent because we have a yearning for change, albeit privately felt and expressed to our small personal circle of friends and acquaintances. Electoral cheating or scandals in government can still evoke strong passions. But our opinions are emotion-based linked to any recent media sensation concerning official corruption appearing in the national dailies or the prime time news.

The strength of our emotions, however, eventually wanes and becomes dormant with the calm that follows the public uproar. Then, we revert to the comfortable shelter of our private lives to await the next explosive headline. Dissent at this stage is characterized by a cycle of periodic highs and prolonged lows. And this creates an illusion of involvement that remains at the affective level without ripening into organized action. There may be spurts of involvement by going out to the streets to join dramatic protest actions. But these are isolated and too far in between.

When the ZTE-NBN scandal broke out, for instance, many of my friends and acquaintances expressed interest in attending the February 15, 2008 Rally and the February 29, 2007 Interfaith Rally. They eagerly sought details as to when and where these mass actions would be held which was at Ayala, Makati. There, I was surprised to see them mouthing extreme slogans calling for the ouster of Gloria Arroyo. One friend was even genuinely dismayed that these rallies had to end for he had wished the people to stay put ala EDSA uprising until a new government is installed.

When I asked this friend, however, if he was willing to join the organized forces, he demurred and expressed doubt if we could ever do anything about the situation by organizing. He rejected the suggestion of struggling for revolutionary change by dismissing it as ineffective considering our Filipino culture, which he had viewed with so much condescension.

Indeed, many of those who fall under the first stage of dissent appear to be sincere in their hopes for change. But test their sincerity by challenging them into action and they cannot but betray their inconsistencies. On the one hand, they condemn corruption to high heavens, yet, on the other hand, belittle the revolutionary struggle. Then, in a turn for the worst, many of them degenerate easily into justifying the status quo all together and become reactionaries and prophets of defeatism.

It is easy to spot people who fall under this category by the words they usually utter to justify their unwillingness to act, for example:

(a) �oewala namang mangyayari dyan eh”;

(b) �oemay mga kanya-kanyang agenda naman ang mga yan”;

(c) �oeayokong sumali dyan, puro pulitika”;

(d) �oepareho-pareho lang ang mga yan” or �oewala ka naman mapagpipilian sa mga yan”;

(e) �oemas mabuti pa ay asikasuhin ko na lang ang sarili/pamilya ko”."

From the page: "Monday, November 26, 2007
Calling Forth the Fire of Youth

Young people, take courage. Do not grow old before your time and cease dreaming. Seethe against evil with an all-consuming passion.

Oh, believe me, people --- not only the ill-willed but the good-intentioned, as well --- may pull you down as you spread your wings and dare to fly to places unknown. For, the ill-willed cannot bear your railings against injustice and oppression, while the good-intentioned may unwittingly misjudge you, probably thinking that they already have you completely figured out. And, generally, both have lesser tolerance for the brashness and boldness of your age.

But, let not the raging fire in you be dashed.

Let not the perfidies of the present generation taint you for you are called forth to build a new nation. Our collective shame shall not be visited upon you for it is we who answer to you and not the other way around. So make your cries be heard for it is our duty to listen. Let us hear you demand the legacy of a better world. Nay, let us hear you condemn our failings, knowing that behind every condemnation is a dream only you can dream.

Finally, let us not, of this generation, dismiss your rage for it is sacred; for it comes from the same well-spring of passion that has engulfed the martyrs; for the martyrs also raged; for inherent in this rage is your own commitment to selfless sacrifice."

From the page: "Tuesday, November 20, 2007
PINOYS vs. FILIPINOS

A Guide for Character Change

*
Pinoys love mimicry, that is, to adhere to form rather than substance, to ape the ways of others without understanding why. Pinoys are the security guards, for instance, who go through the useless exercise of frisking shoppers at malls because of purported �oeterrorist” threat. Or, they are those who merely parrot catch phrases like �oedemocratic processes”, �oepeaceful change”, �oerule of law” and believe that we are a democracy just because we have elections.
Filipinos can distinguish between what is real and what is mere charade. They know that �oeterrorism” is a spectre created to justify repression. They clearly see that democracy in this country is a parody, �oedemocratic processes” are held hostage by the ruling elite to be used for their purposes, the �oerule of law” illusory, and, elections are simply the means to choose who among the contending thieves and charlatans are given the prerogative to steal and fool the people for the next term in office.

*
Pinoys find security in the safe, familiar, tested, conventional and conservative. They eschew all forms of original thought. Bold new ideas especially frighten them. Hence, many Pinoys simply withdraw into the familiar environs of their private lives rather than respond to national crises. And Pinoys who do show concern simply revert to old concepts and methods, like the EDSA model for �oerevolutions” and the reformist or parliamentary path in transforming Philippine society. They proudly herald these as the �oedemocratic”, �oenon-violent” or even �oeChristian” way.
Filipinos do not let fear hinder them from navigating unchartered waters or blazing new paths, not for its own sake though, but because of a deep understanding of reality. Hence, Filipinos exert effort in studying the situation, comprehending the causes of national problems, formulate intelligent solutions and act on them.

*
Pinoys have abandoned any capacity for critical thought, which is a logical corollary of their failure to appreciate new ideas. They think on the basis of narrow-minded bias and prejudice without testing their long-standing beliefs. And if ever they do criticize, that is in order to dismiss, nay, virulently condemn, revolutionary ideas just because they are unfamiliar.
Filipinos are ever conscious of the need to criticize not only other viewpoints but even their own. They constantly seek validation from ever-changing situations, wants and needs and are not afraid to adapt and accept error. Filipinos do not hesitate to learn from others and others� experiences.

*
For Pinoys, the path towards national salvation lies in choosing the right person, a sort of messiah, to lead the country. Pinoys do not wish to make sacrifices and take active participation in the task for national liberation but are content in leaving the responsibility to a particular political candidate or popular leader.
Filipinos decide and act on the basis of ideals and principles and not personalities. For them, the primodial question is not �oeWHO” will lead but �oeWHAT” are we fighting for? Filipinos believe that once their ideology and advocacies have been defined, the rise of particular leaders will inevitably follow. It is through the struggle that leaders are molded and recognized. Leaders are not simply groomed and appointed.

*
Pinoys take the reductionist approach in analyzing national problems by simplifying their causes and solutions, i.e. �oethe country is poor because of lack of discipline”, �oeif we only learn to follow simple traffic rules and pay taxes, we can be prosperous”.
Filipinos take time to study, analyze and think. They have the ability to trace the causes of national problems to their social, economic and political bases and can integrate them in order to find meaningful solutions.

*
For Pinoys, unity or reconciliation is the greatest social value. �oeMagkaisa” is their most popular slogan. By that they mean the total absence of any form of conflict or disagreement over principles. Pinoys would rather desist in asserting their rights than �oedisturb the peace” or compromise their convictions for the sake of harmonizing contradictory principles.
Filipinos would fight and die for their convictions rather than compromise. Unity is not an option if the end result is the toleration of wrong, injustice and oppression or the dilution of values. Through conflict they are able to test the strength and validity of their ideals and expose the moral bankruptcy of the people�s enemies.

*
Pinoys achieve peace through self-delusion that nothing is wrong even if evil already stares them in the face. Their greatest condemnation is reserved for those �oedisturbers of the peace” who challenge the unjust st

From the page: "Sunday, November 18, 2007
The Rule of Pakapalan

Barely a day after Benjamin Abalos� resignation had been lauded as an example to be emulated by public officials --- and even described as an act of delicadeza --- when the disgraced former Comelec chair came out with threats of criminal prosecutions against Romulo Neri and Jose De Venecia III.

The lesson learned is clear. People should have held back with their praises of Abalos� resignation because it is not at all a showcase of delicadeza, much less of contrition, or submission to the principle of accountability.

Despite categorical statements, under oath, that he had attempted to bribe Neri with P200 million and actively lobbied for the grossly disadvantageous ZTE contract, Abalos has summoned every appearance of a person �oeaggrieved” by lashing out at his accusers. In other words, bukong-buko na, nagpapalusot pa.

Indeed, Abalos�s conduct is far from being admirable. On the contrary, it only shows that the rule of pakapalan still reigns supreme in this Banana Republic.

Pakapalan connotes shamelessness and moral bankruptcy. It is a norm where might is right and right is wrong. It enables public officials mired in corruption to scoff insolently at truth seekers. It sustains a thoroughly messed up moral order where crooks and charlatans in government can still maintain a veneer of respectability that is quite inexplicable, nay, utterly mysterious.

Moreover, pakapalan enables these officials to flaunt their high crimes for everyone to see and yet play opossum, i.e. as innocent victims of detractors and destabilizers. In fact, they can even depict themselves as some sort of heroic figures who are complete opposites of what they truly are.

Pakapalan is when an alleged �oePresident” says �oeI am sorry” and yet confesses to no wrongdoing. It is when a Commander-in-Chief of a military tagged as the culprit behind the forced disappearances of activists talks about protection of human rights at the United Nations. It is when a First Gentleman declares, without batting an eyelash, that the phrase �oeback off” is not even in his vocabulary. Abalos� latest example is therefore not unique.

The problem with pakapalan is that it insults the intelligence. It practically treats the Filipino people as little cretins incapable of judging criminals in public office. While there are some who willingly permit their intelligence to be insulted, it is almost a sure bet that the majority are simply drooling for an opportunity to shove the faces of these makakapals into their fine as_ _s."