"A night of defiance"

"A night of defiance"

Lighting the Pyre 

 Lighting the pyre, burn our hearts in fire,

 Smoke rises, fierce, to meet the skies, 

Where shadows gather, old souls inspire, 

Our homeland’s calls, the land’s wild cries. 

Athousand embers, like bullets fly, 

From these woods where comrades trod, 

In misted fields where heroes lie, 

Folk and land, our sacred sod. 

Sing the song of Samhain’s breath, 

As leaf meets root in autumn’s death. 

In red and green, we plant the seed, 

Through darkened nights, our spirits freed. 

 And by this flame, we bear the scars, 

The price of freedom, bartered wars— 

A voice as old as the autumn air, 

Calling us home, to take our share. 

 Light the fires, raise your voice, 

A nation’s dawn, a people’s choice. 

In death, in life, in blood’s refrain, 

We pledge to rise and rise again. 

 So let the hearth of Samhain burn, 

The past renew, the tides return, 

For freedom’s breath, and courage’s spark, 

And fire to lead us through the dark.

Echoes of the Ancients 

In the quiet of the evening’s glow,

As shadows stretch and whispers flow, 

We gather ’round the sacred flame, 

To honor those who bore our name.

The hills remember, the rivers sing,

Of struggles fought and the hope they bring, 

With every flicker, our spirits soar, 

A testament to those who fought before. 

Through bramble and thorn, through rain and strife, 

They forged a path, they gave us life,

Their echoes linger in the autumn breeze,

In every rustling leaf, in every tree. 

The pyres blaze with folk and land's pride, 

As we recount the tales that never died, 

Of masses-comeades, who took a stand, 

For freedom’s dream, for a united land. 

So raise your glasses, let the toasts ring,

To the hearts that dared, to the songs we sing, 

For on this night, we claim our right, 

To keep the flame alive, to join the fight. 

 As twilight deepens and stars align,

We pledge our loyalty, our hearts entwined, 

For in the ashes, the past ignites, 

Our spirits burning through endless nights.

Appeal to Heaven 

Appeal to Heaven: enough of fear and fright! 

Guide us in this fight, through the shadowed night. 

For every soul who dreams of land unchained, 

We rise as one, our courage unrestrained. 

The weight of silence, a burden we bear, 

But together we stand, united in despair. 

With banners flying, let the truth be told, 

Of hearts ignited, of spirits bold. 

 No more the chains that bind us tight, 

We’ll break the dawn, reclaim our right. 

With voices raised, our anthem clear, 

A call to arms, a challenge to fear. 

 Let hope be the flame that lights our way, 

As we march forward, come what may.

 In fields of green, where our forebears fought, 

We’ll carry their dreams, the battles they sought. 

 Appeal to Heaven: hear our plea, 

For freedom’s song, for liberty. 

In unity, we find our might,

 Together we rise, ready for the fight. 

 As shadows fall and stars take flight, 

We forge a path, our hearts alight. 

With every step, let our spirits soar, 

For we are the dreamers, we are the roar.

A Provo Samhain Greeting 

 To our friends and comrades, near and far, 

As the shadows lengthen and the autumn winds stir, 

We gather tonight, with spirits high, 

To honor the past as the moon rides high. 

 With masks of the brave and hearts made bold, 

We tread the path where the stories are told. 

In the flicker of candles, we remember the fight, 

For freedom, for justice, in the deepening night. 

 So raise a glass to the courage we share, 

To the fallen, the fearless, who answered the dare. 

With laughter and music, let our voices blend, 

In unity and strength, let our spirits ascend. 

 On this night of the ancients, as the veil grows thin, 

We celebrate the ties that forever bind us in. 

To all those who struggle, who dream, and who dare, 

Happy Samhain from the Provo, with love and care! 

 Trick or Treat: The Call to Arms 

 Trick or treat! Give the enemy the threat! 

Tonight we gather, our hearts set to sweat, 

With courage like fire and spirits so bright,

 We march through the shadows, ready to fight. 

 From the streets we rise, with masks and with might,

 For the freedom we cherish, for justice and right. 

In this haunted season, let the echoes ring clear, 

We’ll stand against tyranny, casting off fear.

 With every step forward, let our voices resound, 

In the dance of the brave, let our unity be found. 

The enemy trembles as we shout our refrain, 

For the hope of tomorrow, we’ll break every chain.

 So gather your strength, let your banners unfold, 

With the spirit of legends, our stories retold. 

Trick or treat! We’ll not be denied, 

For a future of freedom, we’ll stand side by side!

To Schey: Rebel Maiden 

 In the heart of the night, where the shadows play, 

I gcroílár na hoíche, where the brave dare to stay, 

With fire in your eyes, like a storm on the sea, 

A chailín réabhlóideach, you’re wild and you’re free.

 With whispers of history, the ancients awake, 

Lá na laochra, for the future we’ll make. 

Through valleys and mountains, your spirit will soar, 

Mar shíoda na n-aoibhinn, we’ll fight evermore.

 With banners of green, let the truth be our guide, 

Le bratacha na n-aoibhinn, we stand side by side. 

In the face of the darkness, we’ll light up the way, 

Mar a bhíonn an ghrian, we’ll shine through the fray.

 So raise up your voice, let the echoes resound, 

Glaoigh ar na laochra, let our unity be found. 

To Schey, the rebel, with heart full of fire, 

Is tú an laoch, our hopes and desires. 

 Together we’ll march, with courage anew, 

I dtreo na saoirse, with a vision so true.

 In the dance of the brave, let the stories unfold, 

Is iomaí scéal, of the fearless and bold. 

 So here’s to the maiden, the fierce and the bright, 

A chailín na hoíche, we’ll stand for the right.

 In the heart of the battle, let our spirits align, 

Do Schey, our rebel, forever you’ll shine.

I gcroílár na hoíche – In the heart of the night 

A chailín réabhlóideach – Rebel maiden 

Lá na laochra – The day of heroes 

Mar shíoda na n-aoibhinn – Like the silks of the blessed (or “of the fair ones”) 

Le bratacha na n-aoibhinn – With banners of the blessed (or “of the fair ones”) 

Mar a bhíonn an ghrian – As the sun is (or “As the sun shines”)

 Glaoigh ar na laochra – Call on the heroes 

Is tú an laoch – You are the hero 

I dtreo na saoirse – Toward freedom 

Is iomaí scéal – There are many stories 

A chailín na hoíche – Maiden of the night 

Do Schey – To Schey 

A Lament for the Fallen: Remembering the Victims of Injustice

A Lament for the Fallen: Remembering the Victims of Injustice 

As the community observes All Hallows’ Eve and subsequently All Sainrs and All Souls, altogether occasions traditionally dedicated to remembering the deceased, it presents a critical opportunity for deep reflection on the ongoing issues of violence, corruption, and systemic injustice within society. This somber evening urges us to acknowledge the countless victims of extrajudicial killings, involuntary disappearances, and a culture that often glorifies the corrupt while neglecting the vulnerable. 

 The Philippines has been the subject of widespread condemnation due to its government’s aggressive anti-drug campaign, often termed the “war on drugs.” Reports from reputable organizations such as Human Rights Watch reveal a staggering statistic: over 30,000 individuals have died since the campaign began in 2016. Many of these victims are innocent civilians, marginalized individuals wrongfully accused of drug offenses, and members of the most vulnerable communities. This violence not only takes lives but also inflicts lasting trauma on families and communities left to grapple with their loss. 

 The lament of the prophet Jeremiah resonates deeply with those affected: “My people are crushed, they are broken down; they are filled with confusion” (Jeremiah 8:21). This scriptural passage captures the anguish experienced by families mourning their lost loved ones and reflects a broader societal malaise marked by fear, confusion, and despair. It invites us to consider the impact of these violent acts on the collective psyche of the nation. When individuals live in a climate of fear, trust erodes, and community bonds weaken, further isolating victims’ families who often lack the support necessary to navigate their grief. 

 The recent surge in involuntary disappearances exacerbates this crisis, highlighting the human rights abuses endemic in the current political climate. A report by the Philippine Daily Inquirer sheds light on the experiences of families enduring the agonizing uncertainty of having loved ones go missing. These stories illustrate not only the personal anguish of individuals left searching for answers but also the broader implications for human rights in the Philippines. The lack of accountability and transparency surrounding these disappearances reflects a systemic failure to protect the most vulnerable members of society, emphasizing the urgent need for societal reform and justice. 

 The glorification of corrupt practices within the political sphere further complicates this landscape of violence. Investigative reports from outlets such as the New York Times reveal a troubling trend: certain leaders are praised for their authoritarian governance styles, even as evidence mounts of their complicity in human rights violations. This admiration for figures who employ violence and coercion raises critical questions about societal values. How have we, as a community, allowed ourselves to be conditioned to accept, or even celebrate, leadership that prioritizes power over justice? This troubling phenomenon demands introspection and a reevaluation of cultural narratives that have emerged in response to political corruption.

 Scripture provides a moral framework for confronting these issues. The Gospel of Matthew 5:4 states, “Blessed are those who mourn, for they will be comforted.” This call to mourn collectively serves as an essential reminder that the grief experienced by individuals resonates throughout the entire community. The faithful are urged to stand in solidarity with those suffering from the effects of violence, recognizing that true comfort arises not from indifference but from shared compassion and action. 

 The interconnectedness of social justice and environmental issues further complicates the plight of marginalized communities in the Philippines. Recent reports from the Manila Bulletin highlight how climate change exacerbates vulnerabilities, particularly for coastal communities facing rising sea levels and extreme weather events. The displacement caused by environmental degradation disproportionately impacts the poor, who often lack the resources necessary to adapt or recover. These intersecting crises compel a reevaluation of justice that encompasses not only human rights but also environmental stewardship, urging society to address the root causes of inequality and exploitation.

 Psalm 82:3-4 states, “Defend the weak and the fatherless; uphold the cause of the poor and the oppressed. Rescue the weak and the needy; deliver them from the hand of the wicked.” This biblical mandate calls the faithful to action, urging them to advocate for justice and serve as defenders for those who are often marginalized and voiceless. As individuals of faith, there exists a moral obligation to respond to these injustices actively, seeking to uplift those who suffer under the weight of oppression and violence. 

 While the challenges are daunting, stories of resilience and hope emerge from within communities striving for justice. Numerous grassroots organizations and individuals work tirelessly to support victims’ families, advocating for accountability and reform in the face of systemic injustice. They embody the spirit of Micah 6:8, which exhorts believers to “act justly, love mercy, and walk humbly with [their] God.” These efforts exemplify a commitment to creating a more just and compassionate society, demonstrating that even in the face of overwhelming adversity, hope and action can prevail. 

 As the community gathers in remembrance, it is vital to honor the lives lost to violence and injustice. A moment of silence serves as a powerful gesture of respect, allowing individuals to collectively acknowledge their grief. Lighting candles in memory of the fallen symbolizes the community’s commitment to keeping their memories alive and reminds everyone that the pursuit of justice is a shared responsibility. Each flickering flame represents a life taken too soon, illuminating the path toward a more just future.

 In conclusion, the faithful are called to engage actively in the pursuit of justice and compassion in their daily lives. They are urged to challenge the forces of corruption and violence, inspired by the belief that “the Lord upholds all who fall and lifts up all who are bowed down” (Psalm 145:14). Every life lost due to violence and injustice is a poignant reminder of the necessity for systemic change and societal introspection. By remembering the fallen and advocating for the voiceless, the community can work toward a future where love, justice, and righteousness prevail over corruption and cruelty. 

 In this Hallowide, through this eve, serves not merely as a day of remembrance but as a call to action—a clarion call to fight against the tide of violence and oppression and to cultivate a society in which justice and compassion reign supreme. It is an invitation to every individual to consider their role in this ongoing struggle for human dignity and rights, ensuring that the memory of the fallen inspires a renewed commitment to justice for all. 

Celebrating and Reaffirming Struggle: A sociocultural exploration of Samhain (Halloween) as Invoking Spirit of Resistance in Irish Republicanism

Celebrating and Reaffirming Struggle:

A sociocultural exploration of Samhain (Halloween)

as Invoking Spirit of Resistance in Irish Republicanism

By Lualhati Madlangawa-Guererro

Halloween, deeply rooted in the ancient Celtic festival of Samhain, carries profound cultural significance in Ireland, intertwining traditional practices with political narratives, particularly within the context of Irish republicanism. This article explores the historical evolution of Halloween, its role in cultural resistance, and its enduring political resonance, featuring insights from cultural commentators and radical republican activists.

Historical Context of Samhain

Samhain, or "summer's end," marked the transition from the harvest season to winter, symbolizing a time when the boundaries between the living and the dead were believed to thin. Traditionally, this festival involved rituals such as lighting bonfires, feasting, and honoring ancestors—practices that fostered community cohesion and continuity (MacCulloch, 2011). The festival's significance extended beyond agriculture; it represented a cyclical understanding of life and death central to Celtic spirituality, emphasizing the interconnectedness of the human experience with the natural world.

As Halloween evolved, particularly with the Irish diaspora in the 19th and 20th centuries, its essence remained rooted in these ancient customs. The transformation of Samhain into a more secular celebration worldwide did not erase its cultural roots in Ireland but rather highlighted a complex interplay between tradition and modernity. The adaptation of these customs, including the incorporation of practices from other cultures, reflects the dynamic nature of cultural identity.

Halloween as a Symbol of Resistance

In the 20th century, particularly during The Troubles (1968-1998), Halloween emerged as a symbol of Irish nationalism and resistance. Republican groups appropriated the holiday, transforming it into a platform for expressing cultural identity in the face of British colonial rule. Halloween bonfires became poignant symbols of solidarity, often dedicated to those who sacrificed their lives for Irish independence.

Ruairí Ó Brádaigh, a prominent figure in the Irish Republican movement, articulated the connection between cultural practices and political resistance. He stated, "To understand our struggle, we must embrace our culture, for it is within our stories and traditions that the spirit of our people endures" (Ó Brádaigh, 1973). This perspective underscores how Halloween served not only as a celebration but as a reaffirmation of identity against colonial oppression.

Niall O’Leary elaborates on this cultural appropriation of Halloween, noting, “The celebration became an act of defiance, a means of reclaiming Irish heritage and asserting national identity amidst the tumult of political strife” (O’Leary, 2014). The act of celebrating Samhain in the face of political adversity connected communities through shared narratives of resilience. These gatherings often served as a forum for discussing the political situation, reinforcing a collective identity rooted in shared history.

Political Context and Collective Memory

The political landscape of Ireland during The Troubles deeply influenced how Halloween was perceived and celebrated. In times of strife, cultural symbols like Halloween became potent tools for fostering national identity. Éamon de Valera, a key figure in the Irish independence movement, emphasized the importance of cultural heritage in political struggle. He stated, "We must cherish our past and use it as a foundation for our future" (de Valera, 1968). This sentiment resonates with the way Halloween has been utilized to invoke memories of resistance and resilience among nationalists.

The intertwining of memory and culture during Halloween was not merely about celebration; it became an essential act of resistance against erasure. Poet Máire Mhac an Dàna expressed this sentiment powerfully: “In our gatherings, we honor the ghosts of those who fought for our freedom” (Mhac an Dàna, 2001). The act of remembering and honoring those who struggled for Irish independence aligns with the broader republican ethos, creating a space where collective grief and hope for the future coexist.

Modern Celebrations and Political Resonance

Today, Halloween celebrations in Ireland continue to reflect a blend of traditional customs and contemporary political themes. Community events often emphasize solidarity and cultural pride, focusing on honoring the legacy of those who fought for Irish freedom. The resurgence of interest in traditional folklore and rituals reaffirms the importance of Samhain as a time for reflection on the past (Kinsella, 2018).

Radical republican voices continue to highlight the significance of cultural practices. Former Sinn Féin president Gerry Adams remarked, “Our culture is a weapon in the struggle for freedom; it unites us and reminds us of who we are” (Adams, 1998). This statement underscores the idea that cultural expressions, including Halloween, serve as vital components of political activism and collective memory.

Moreover, the imagery associated with Halloween—ghosts, spirits, and the supernatural—evokes unresolved issues surrounding the Irish conflict. Historian Donal O’Driscoll observes, “Halloween becomes a canvas upon which the collective memories of loss and resistance are painted, transforming it into a time for both celebration and commemoration” (O’Driscoll, 2020). This intertwining of festivity and remembrance highlights the cultural significance of Halloween as a vehicle for political expression.

The Role of Radical Republicans in Shaping Cultural Narratives

Radical republicans such as Ó Brádaigh emphasized the importance of cultural memory in the context of political struggles. He argued, “A movement devoid of cultural identity is a movement without a soul; our traditions are the lifeblood that nourishes our struggle” (Ó Brádaigh, 1981). This sentiment underscores the necessity of cultural practices like Halloween in maintaining a cohesive national identity.

Contemporary republican writers and activists continue to draw connections between Halloween and political identity. Poet Michael Longley reflects on the significance of remembering the past during celebratory times, stating, “In our festivities, we are reminded of the sacrifices made for our freedom, allowing us to dance with the ghosts of our history” (Longley, 2007). This intertwining of memory and celebration during Halloween underscores the ongoing relevance of cultural practices in shaping political consciousness.

Furthermore, as new generations engage with these traditions, they reinterpret them through contemporary lenses. Halloween has evolved into a multifaceted event that accommodates various interpretations, blending traditional folklore with modern expressions of identity. This evolution illustrates the adaptability of cultural practices in the face of changing social and political contexts.

Conclusion: An Expression of Resistance, a Celebration of Heritage

Halloween in Ireland transcends mere festivity; it embodies a complex cultural phenomenon that intertwines ancient traditions with contemporary political narratives. Through the lens of Irish republicanism, the holiday serves as a poignant reminder of past struggles for identity and autonomy. By honoring their heritage and reflecting on their history, communities engage in a collective act of cultural resistance. Thus, Halloween remains not only a time of celebration but also a moment for reflection, solidarity, and the enduring quest for freedom.

As Ireland continues to navigate its post-conflict identity, Halloween stands as a testament to the power of cultural practices in sustaining national consciousness. The ongoing engagement with Samhain reflects a commitment to memory, identity, and resistance, making Halloween a significant marker of Irish cultural resilience.

References

Adams, G. (1998). The Politics of Irish Culture. Belfast: Beyond the Pale Press.

de Valera, É. (1968). The Spirit of the Irish People. Dublin: Gill & Macmillan.

Kinsella, T. (2018). The Irish Tradition: Folklore and the Modern World. Dublin: Four Courts Press.

Longley, M. (2007). The Ghosts of the Past: Poetry and Politics in Ireland. Dublin: Gallery Press.

MacCulloch, J. (2011). The Religion of the Ancient Celts. London: HarperCollins.

Mhac an Dàna, M. (2001). Voices of the Past: A Poet's Reflections on History and Identity. Dublin: Arlen House.

Ó Brádaigh, R. (1973). The Future of Irish Republicanism. Dublin: An Phoblacht Publications.

Ó Brádaigh, R. (1981). The Struggle for a United Ireland. Belfast: Republican Publications.

O’Driscoll, D. (2020). The Haunting Echoes of Irish History: Memory and National Identity. Belfast: Queen’s University Press.

O’Leary, N. (2014). Celtic Festivals and Modern Politics: A Study of Halloween in Irish Culture. Journal of Irish Studies, 12(2), 45-62.

A Prelude to Undas: Reinterpreting Halloween in the Filipino Context

A Prelude to Undas: Reinterpreting Halloween in the Filipino Context

By Lualhati Madlangawa-Guererro

Halloween, celebrated on October 31st, has deep historical roots in ancient Celtic culture, particularly in the Gaelic festival of Samhain. Historically, Samhain marked the end of the harvest season and the onset of winter, a time when it was believed that the veil between the living and the dead was thinnest, allowing for interaction with spirits (Monaghan, 2009). Traditionally, communities would honor the deceased with food offerings and communal rituals, recognizing the importance of ancestral connection. This time of year was believed to open a portal to the spirit world, allowing the dead to walk among the living.

But, as the tradition evolved, it blended with Christian influences, particularly All Saints’ Day and All Souls’ Day, becoming a celebration associated with costumes, festivities, and, later, commercialism (Agoncillo, 1990; Reyes, 2015).

In contemporary Filipino culture, however, Halloween is often seen not as a celebration in its own right but rather as a precursor to Undas (All Saints’ Day), which occurs on November 1st. This shift highlights a significant cultural reinterpretation where Halloween serves more as an introduction to the solemn observances that characterize Undas.

Cultural Landscape of Halloween in the Philippines

Filipinos predominantly view Halloween through the lens of familial obligation and remembrance. Unlike the predominantly festive atmosphere found in Western celebrations, Halloween in the Philippines is a period that signals the upcoming rituals associated with Undas (Tiongson, 2020). In this context, the days leading up to November 1st are filled with preparation, where families clean graves, prepare food offerings, and engage in prayerful reflection (Bautista, 2018; Reyes, 2015).

The shift in perception towards Halloween illustrates a cultural emphasis on respect for ancestors and the significance of maintaining family ties. In fact, Miller (2013) notes that these practices serve as a means of communal mourning and solidarity, enabling families to come together to share stories and memories of their loved ones. This profound connection with the past shapes the Filipino experience of Halloween, contrasting sharply with the more superficial celebrations observed in many Western contexts.

Halloween as a Prelude to Undas: A Time for Preparation

For many Filipinos, Halloween has come to serve as a preparatory phase rather than a primary celebration. During the days leading up to Undas, families clean and decorate graves, prepare offerings, and make logistical arrangements for gatherings. This period has begun to resemble the spirit of the Qingming Festival, China’s tomb-sweeping day, where families visit and maintain the graves of ancestors to express reverence (Cheng, 2007; Fan, 2016). Similarly, as in Mexico's Día de los Muertos, Undas involves honoring the memory of the deceased, though with a stronger focus on prayer and reflection than festive celebration.

Understanding Halloween as a precursor to Undas allows Filipinos to engage more deeply with their cultural heritage. This interpretation positions Halloween not merely as a commercial holiday but as a time for reflection and connection with ancestors. By preparing for Undas during this time, families can reinforce their cultural values and honor their heritage (Miller, 2013; Santiago, 2014).

By reinterpreting Halloween to Qingming or Dia de los Muertos as a start for All Saints and All Souls, Filipinos can frame the period leading up to Undas as an opportunity for reverence and respect rather than mere consumerism. As unlike Halloween’s emphasis on costumes and haunted themes, the Filipino approach during this period is one of respect and solemnity. Halloween may be observed casually by some, especially in urbanized areas with its parties and "trick or treat", but the deeper cultural observance for Filipinos remains tied to family and faith. Tiongson (2020) argues that, for most Filipinos, the Western idea of Halloween remains somewhat irrelevant or even counterintuitive, as it does not align with tropical seasons or traditional values. Instead, the lead-up to Undas becomes an anticipatory moment for visiting cemeteries, creating a somber yet reflective atmosphere. 

Ancestral Reverence and Cultural Practices

The honoring of the dead is a central tenet of Filipino culture, deeply embedded in societal values and practices. During Undas, families visit cemeteries, lighting candles and sharing meals with the deceased, signifying their ongoing connection to those who have passed (Miller, 2013; Santos, 2015). This practice reinforces the Filipino belief in communal support and the collective memory of family, which is essential in navigating grief and loss (Santiago, 2014).

The biblical basis for honoring the dead is also evident in the Catholic teachings that permeate Filipino culture. For example, in Tobit 4:17, which speaks to the practice of burial and care for the deceased as Tobit counsels his son to give alms in honor of the dead or, more probably, to give the “bread of consolation” to the family; as well as 2 Maccabees 12:46 that it states, “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins,” underscoring the spiritual significance of praying for the deceased (Holy Bible, NAB). This aligns with the practices of many Filipino families who pray for their departed during Undas, reinforcing their commitment to familial love and spiritual intercession.

Similarities to Día de los Muertos

The Filipino tradition of Undas mirrors Mexico's Día de los Muertos in both meaning and ritual. In Mexico, Día de los Muertos is celebrated with colorful altars, food offerings, and festive gatherings, reflecting the belief that death is a continuation of life. 

In the Philippines, while the observance may be less overtly festive, the rituals of preparing offerings, sharing food, and spending time at grave sites show a similar approach to honoring deceased family members. Miller (2013) notes that both cultures share a view of death that emphasizes continuity and connection, rather than finality.

Halloween, Undas, and the Future of Cultural Identity

As globalization continues to influence cultural practices, Filipinos face the challenge of maintaining their rich traditions in the face of commercialization. As any other holiday, commercialization has had an impact on Halloween’s growing visibility in the Philippines. Younger generations, influenced by globalized media, have begun adopting Halloween customs like costume parties and trick-or-treating in urban areas. This trend reflects the globalization of Western holidays but does not overshadow the solemn traditions of Undas, which remains deeply embedded in Filipino cultural and religious life. Bautista (2018) points out that, while Halloween decorations and events are increasingly popular, they do not carry the same cultural significance or widespread observance as Undas, but rather serves as a compliment.

While some may embrace Halloween as a fun-filled holiday, the deeper cultural significance of Undas remains a vital aspect of Filipino identity (Miller, 2013). This tension highlights the importance of reflection and remembrance, particularly in a society increasingly focused on practicality and economic gain.

Literature suggests that by reinterpreting Halloween as a cultural touchpoint, shows that there are Filipinos who rather resist the pressures of commercialism and instead reaffirm their commitment to ancestral reverence if not folk religiosity. This approach encourages families to prioritize their cultural identity, emphasizing the significance of remembering loved ones and honoring their legacy.

Conclusion

In summary, while Halloween is often viewed as a festive occasion in many cultures, its significance within the Filipino context is distinct. Halloween is seen primarily as a precursor to Undas, a time for preparation for Saints’ Day and All Souls’ Day, and a reflection that honors ancestral ties and family bonds, akin to the role of Qingming in Chinese culture. This reinterpretation, with its focus on remembrance rather than festivities, also aligns Filipino traditions more closely with Día de los Muertos than with Western Halloween. Thus, by embracing this interpretation, Filipinos can deepen their engagement with their cultural heritage, ensuring that the traditions of honoring the deceased continue to thrive in the face of globalization and changing societal values.

This reinterpretation of Halloween encourages Filipinos to view it as a meaningful time of remembrance rather than a commercial spectacle, reinforcing the values of love, connection, and respect for those who have passed away. By doing so, they can ensure that their cultural practices surrounding death and remembrance endure for future generations.

References

• Agoncillo, T. (1990). History of the Filipino People. Garotech Publishing.

• Bautista, R. (2018). “Cultural Practices in the Philippines: A Comparative Study of All Saints’ Day and Qingming Festival.” Journal of Southeast Asian Studies, 49(2), 201-214.

• Cheng, A. (2007). “Ancestral Worship in Chinese Culture: The Practice of Qingming.” Asian Ethnology, 66(1), 39-56.

• Fan, H. (2016). “The Rituals of Qingming: Tradition and Transformation.” Chinese Studies, 5(2), 45-60.

• Miller, M. (2013). “Traditions and Cultural Practices Surrounding Death in the Philippines.” Philippine Studies, 61(1-2), 123-139.

• Monaghan, P. (2009). The Encyclopedia of Celtic Mythology and Folklore. Facts On File.
• Reyes, C. (2015). “Undas: A Time to Remember.” Philippine Daily Inquirer.

• Santos, J. (2015). “Prayer for the Dead in Filipino Culture.” Philippine Journal of Religious Studies.

• Santiago, L. (2014). “Cultural Synthesis in Filipino Society.” Asian Studies Review, 38(4), 563-580.

• Tiongson, J. (2020). “Halloween vs. Undas: A Cultural Reflection.” Manila Bulletin.

• The Holy Bible, New American Bible. (Catholic Church). 

Sociological Dutertism: Understanding the still-lingering Cultural Dynamics from the past Duterte Administration in the Philippines

 Sociological Dutertism: Understanding the still-lingering Cultural Dynamics

from the past Duterte Administration in the Philippines

The recent Senate and House investigations into the previous administration's "war on drugs" have reignited concerns about accountability for its actions. Critics are particularly troubled by former President Duterte's unapologetic admission of maintaining a "death squad" to target specific groups, raising serious ethical and legal questions about his approach to justice, his interpretation of the rule of law, and his apparent disdain for human rights.

Duterte stated, “My mandate as president of the republic was to protect the country and the Filipino people. Do not question my policies, because I offer no apologies, no excuses. I did what I had to do, and whether you believe it or not, I did it for my country.” His defiance was evident as he walked into the hearing with a cane, often resorting to curses while addressing senators.

Supporters of Duterte are likely to cling to his message, interpreting it as a defense of his actions and framing his brutal methods as necessary for restoring order and the rule of law. They often downplay the grim reality of the estimated 12,000 to 30,000 killings between 2016 and 2019, suggesting that the victims were simply drug users or dealers, or even “collateral damage” in the pursuit of a quieter society.

Thus in this situation highlights a sociological phenomenon known as Dutertism, where staunch supporters rally around promises of a tough stance on crime and the need for peace and order, all while aligning with Duterte's ruralism and his vision of governance. To use José Luis López Aranguren, this phenomenon has turned policies, even a legacy into a 'way of life' for the people.

Introducing "Sociological Dutertism"

The concept of "sociological Dutertism" captures the intricate dynamics of public sentiment and social behavior influenced by former President Rodrigo Duterte's governance. His administration's policies, particularly the controversial war on drugs, have sparked widespread debate and reflection on the implications of authoritarianism, violence, and populism in Philippine society. 

This article examines key elements of sociological Dutertism, including the possibility of "Tokhang denialism", the redirection of public focus to purported "positive" attributes of Duterte's governance, and a yearning for dictatorial leadership, while analyzing their broader sociocultural implications. Additionally, it explores the role of fake news as a coping mechanism for supporters navigating the complexities of Duterte’s presidency.

Tokhang Denialism

 Cognitive Dissonance and Rationalization 

The war on drugs, particularly Oplan Tokhang, has been marked by significant human rights violations, including extrajudicial killings. Supporters often engage in denialism to resolve the cognitive dissonance created by the contrast between their desire for safety and the violent means employed to achieve it. By minimizing or outright denying the existence of extrajudicial killings, they can uphold their belief that the campaign is fundamentally about protecting society from drug-related crime (Human Rights Watch, 2019). 

This denialism is further reinforced by the framing strategies employed by the Duterte administration. Officials emphasize successes in crime reduction, showcasing statistics that reflect decreased drug-related incidents while sidelining reports of violence. As noted by Amnesty International, this selective emphasis enables supporters to maintain a narrative that rationalizes the brutality of the campaign (Amnesty International, 2017).

Sociocultural Implications of Denialism 

The sociocultural implications of Tokhang denialism are profound. By fostering an environment where violence is normalized, denialism contributes to a culture of impunity, eroding trust in law enforcement and the judicial system. This erosion can have cascading effects, leading to decreased civic engagement and a general acceptance of authoritarian measures as legitimate responses to crime (Bacani, 2019).  

Shifting Attention to "Positive" Attributes

Economic Narratives and Infrastructure Development 

Supporters of Duterte frequently highlight initiatives like "Build, Build, Build," a massive infrastructure program aimed at stimulating economic growth. This focus serves not only as a distraction from the administration's violent policies but also as a means to create a narrative of progress and development. The framing of Duterte as a transformative leader resonates with many who view economic stability as a priority, often overshadowing discussions about human rights (Balisacan, 2020). 

This strategic shifting of attention underscores a broader sociological phenomenon where citizens prioritize perceived economic benefits over civil liberties. As political analyst Richard Javad Heydarian points out, "Duterte’s ability to deliver infrastructure projects has allowed him to maintain a loyal base, despite mounting controversies" (Heydarian, 2020). This loyalty stems from a belief that tangible improvements in infrastructure can translate into enhanced quality of life, further justifying the administration's contentious actions.

Populism and Political Legitimacy 

The populist rhetoric utilized by Duterte and his supporters plays a critical role in this attention shift. By framing the administration as a champion of the common Filipino, Duterte creates a narrative that positions his leadership as a necessary response to elite corruption and inefficiency. This rhetoric fosters a sense of belonging among supporters, who may perceive themselves as part of a broader movement for change. As sociologist Nicole Curato observes, this populist narrative often leads to the vilification of dissenters as enemies of progress, complicating discussions surrounding human rights and governance (Curato, 2017).

Yearning for Dictatorship

Historical Context and Authoritarian Nostalgia

A yearning for a dictatorial governance style is a prominent feature of sociological Dutertism. This sentiment can be traced to historical experiences of authoritarianism in the Philippines, where certain segments of the population associate strongman leadership with stability and order. For many, the perceived chaos of democratic governance fosters nostalgia for the more straightforward, albeit repressive, measures employed during the Marcos regime (Sison, 2018).

This nostalgia is often reinforced by a contemporary narrative that frames the return of authoritarian rule as a necessary evil in the face of rising crime rates and social unrest. Many citizens, particularly those who feel marginalized or threatened by criminality, may support authoritarian measures as a means to restore peace and order. This belief is frequently articulated in the context of security, where a strong leader is viewed as essential to effectively combat crime and restore public safety.

Collective Identity and Mobilization

The yearning for dictatorship is also accompanied by a strong sense of collective identity among Duterte’s supporters. Many feel empowered by their association with a leader who positions himself as a savior, creating a community that actively defends his administration's policies. This mobilization fosters a sociocultural identity that values strength and decisiveness over democratic norms. As political scientist David K. E. O. Lim argues, "The collective support for Duterte reflects a deeper societal longing for a decisive figure who can navigate the complexities of contemporary Philippine society" (Lim, 2019).

The Role of Fake News in Sociological Dutertism

The Acceptability of Fake News 

For Duterte's supporters, the legitimacy of information often hinges on its alignment with their beliefs rather than its factual accuracy. Fake news that targets opposition figures or critics is frequently accepted without question, as it resonates with their worldview. This selective acceptance highlights a broader sociocultural phenomenon where emotional truths—feelings of safety, stability, and national pride—take precedence over objective reality. As Heydarian notes, "Supporters often create a narrative that absolves the administration of wrongdoing, viewing critical perspectives as attacks on their identity" (Heydarian, 2020).

Coping Mechanism and the Search for Positive Reception

The reliance on fake news serves as a coping mechanism for supporters navigating the complexities and controversies surrounding Duterte’s governance. By focusing on narratives that present the administration in a favorable light, they can shield themselves from the cognitive dissonance generated by conflicting information. This mechanism allows supporters to construct an idealized version of reality that emphasizes Duterte's accomplishments while downplaying human rights abuses and extrajudicial killings.

The preference for "positive receptions" is fueled by a collective desire for validation. In a society rife with polarization, supporters find comfort in narratives that affirm their beliefs and dismiss dissenting voices as elitist or out of touch. This dynamic creates an echo chamber where misinformation thrives, reinforcing a sense of community among supporters who view themselves as defenders of a "common man" against perceived elite corruption.

Downplaying Controversies Through Relatable Rhetoric

Supporters often downplay the administration’s controversial actions by framing them as typical responses from a "common man" or a provincial perspective. This narrative strategy humanizes Duterte, allowing supporters to relate to him as an ordinary citizen confronting the challenges faced by everyday Filipinos. Such relatability transforms contentious statements and actions into expressions of frustration rather than indicators of authoritarianism.

As Curato notes, "The rhetoric surrounding Duterte's actions often appeals to the shared experiences of many Filipinos, framing harsh measures as necessary for survival in a chaotic environment" (Curato, 2017). This framing provides a rationale for supporters, who may view aggressive policies as justified in the fight against crime and disorder.

Implications for Public Discourse and Democratic Norms

The acceptance of fake news as alternative facts among Duterte’s supporters poses significant challenges for public discourse and democratic norms in the Philippines. As misinformation becomes a pervasive tool for justifying controversial policies, the line between truth and falsehood blurs, complicating efforts to foster informed debate and accountability.

Moreover, this reliance on fake news contributes to a culture of distrust towards traditional media and institutions. Supporters may dismiss critical reporting as biased or part of a broader conspiracy against the administration, reinforcing their allegiance to Duterte and further entrenching societal divisions.

Implications of Sociological Dutertism

Human Rights Abuses and the Culture of Impunity

The implications of sociological Dutertism extend beyond immediate governance issues, with profound impacts on human rights and the rule of law. The normalization of violence and the acceptance of extrajudicial killings can create a culture of impunity where human rights abuses become systemic. The consequences are far-reaching, affecting not only the individuals targeted but also the broader societal trust in democratic institutions (Bacani, 2019).

As noted by the United Nations, the ongoing violations linked to the war on drugs contribute to a broader erosion of democratic principles, with potential long-term ramifications for governance in the Philippines (United Nations, 2019). The atmosphere of fear that arises from these dynamics can further stifle dissent, discourage civic engagement, and undermine efforts to promote accountability and justice.

Political Polarization and the Erosion of Democratic Discourse

Sociological Dutertism has also intensified political polarization in the Philippines. The fervent loyalty exhibited by Duterte's supporters often leads to the marginalization of dissenting voices, complicating efforts for constructive dialogue. As Curato emphasizes, "The polarized environment creates barriers to constructive public discourse, making it difficult to address the multifaceted challenges facing the nation" (Curato, 2017).

This polarization can entrench divisions within society, creating a chasm between supporters and detractors of the administration. In such an environment, calls for accountability and reform may be perceived as attacks on the administration, further exacerbating tensions.

Shaping Future Governance and Societal Norms

The legacy of sociological Dutertism poses challenges for future governance in the Philippines. If the normalization of violence continues, subsequent administrations may feel pressured to adopt similar hardline approaches to maintain public support. This could perpetuate a cycle of repression rather than fostering constructive solutions to complex social problems.

Moreover, the sociocultural dynamics associated with Duterte's presidency may shape societal norms around governance and authority. As citizens become accustomed to authoritarian measures as a legitimate response to crime, the expectations for democratic accountability may diminish, paving the way for future leaders to exploit similar sentiments (Bacani, 2019).

Conclusion

Sociological Dutertism reflects a multifaceted interplay of cognitive dissonance, denialism, populist rhetoric, and authoritarian nostalgia. The acceptance of fake news and alternative facts further complicates this landscape, enabling supporters to construct a reality that prioritizes loyalty and emotional truth over factual accuracy. Understanding this phenomenon is essential for addressing the sociopolitical landscape in the Philippines, particularly regarding human rights, governance, and public discourse. As the country grapples with the consequences of Duterte's policies, fostering an informed and critical dialogue about the true costs of such governance is crucial. Only through this understanding can the Philippines aspire to build a just and equitable society that prioritizes both security and human rights, ensuring a future where the lessons of the past inform the path forward.

References

• Amnesty International. (2017). “If You Are Poor, You Are Killed”: Extrajudicial Executions in the Philippines’ War on Drugs.
• Bacani, A. (2019). “The Costs of Duterte's War on Drugs: An Analysis of Human Rights Violations.” Journal of Southeast Asian Studies, 50(3), 445-460.
• Balisacan, A. (2020). “Duterte’s Economic Legacy: Infrastructure Development Amidst Controversy.” Philippine Journal of Economics, 59(1), 1-25.
• Curato, N. (2017). “Democracy in the Time of Duterte: Political Polarization in the Philippines.” Asian Journal of Political Science, 23(2), 89-102.
• Heydarian, R. J. (2020). “The Duterte Administration: A Political Analysis.” Philippine Political Science Journal, 41(1), 5-22.
• Human Rights Watch. (2019). “They Just Kill”: Ongoing Human Rights Violations in the Philippines’ “War on Drugs.”
• Lim, D. K. E. O. (2019). “The Collective Identity of Duterte Supporters: Navigating Complexity in Contemporary Philippine Society.” Philippine Studies, 67(3), 325-342.
• Sison, J. (2018). “Historical Context of Authoritarianism in the Philippines.” Philippine Studies: Historical and Ethnographic Viewpoints, 66(3), 361-375.
• United Nations. (2019). “Report of the High Commissioner for Human Rights on the Situation of Human Rights in the Philippines.”

Capitol Theater in Peril: The Facadism Debate and the Threat to Escolta’s (and Old Manila's) Cultural Heritage

Capitol Theater in Peril: The Facadism Debate

 and the Threat to Escolta’s (and Old Manila's) Cultural Heritage

By Lualhati Madlangawa-Guererro

Nestled in the historic heart of Escolta, Manila’s Capitol Theater—a striking Art Deco structure designed by National Artist Juan Nakpil—faces an uncertain future. With plans for partial demolition and high-rise condominium construction, developers propose preserving only the building’s façade in a process known as facadism. This approach has sparked a heated debate, representing two competing visions for the city: a modern, high-density Manila versus one that preserves its historical and cultural identity.

Facadism as a “Compromise”: A Practical Solution or a Hollow Shell?

Advocates of facadism argue it offers a practical compromise between preserving history and embracing growth. With urbanization pressures driving demand for housing and office space, particularly in city centers like Escolta, developers and some city planners argue that facadism allows for the visual retention of heritage sites while enabling cities to address the need for modern infrastructure. By preserving the outward appearance of buildings like the Capitol Theater, facadism attempts to keep a semblance of historical character within a fast-evolving urban landscape.

As journalist and architecture critic Jonathan Glancey notes, “facadism can offer a bridge between the old and the new, maintaining an architectural memory within a revitalized urban space" (Glancey, 2011). Cities like London, Paris, and even Singapore have adopted facadism as a strategy to integrate modern functionality while respecting the aesthetics of older neighborhoods. For instance, parts of London’s King’s Cross neighborhood combine historic exteriors with modern interiors, allowing the area to meet contemporary needs without fully erasing its past (Lichtenstein, 2018).

From an environmental perspective, proponents argue facadism can be a sustainable approach, reducing the waste and carbon footprint associated with complete demolition. Carl Elefante, an influential architect and advocate for sustainable design, emphasizes that “the greenest building is the one that is already built (Elefante, 2007).” Retaining original structures reduces the environmental costs of manufacturing and transporting materials, potentially positioning facadism as a “greener” alternative to new builds.

However, facadism also raises concerns about the authenticity of urban spaces, with critics arguing that preserving only the façade of historical structures renders them “hollow shells” with no real connection to their past. According to architect Philip Johnson, facadism can lead to “architectural skinning,” where buildings are stripped of their history and reduced to mere ornaments (Johnson, 1993). Critics of the Capitol Theater project argue that by retaining only its external façade, the building’s soul—its historical essence—is lost, compromising the heritage value that makes Escolta a living reminder of Manila’s cosmopolitan past.

The Drawbacks of Facadism: Hollow Preservation and Loss of Authenticity

Those opposed to facadism argue that the approach merely maintains an aesthetic veneer while fundamentally altering the historical fabric of an area. Facadism, in their view, often leads to superficial preservation that prioritizes visual appeal over genuine cultural and architectural heritage. Historian Miles Glendinning describes facadism as a form of “urban sterilization,” warning that it can lead to “the dilution and disintegration of authentic cultural heritage,” eroding the sense of place that characterizes historic districts like Escolta (Glendinning, 2016).

The Capitol Theater is emblematic of the Art Deco movement in pre-war Manila, a time when Escolta was known as the “Queen of Manila Streets,” bustling with theaters, cafes, and commercial establishments. Designed by Nakpil, the building’s bas-relief murals and intricate interior details are an essential part of its historical narrative. To dismantle its interior while keeping only the façade would mean stripping away a century’s worth of stories and artistry—leaving nothing more than an empty shell. For many heritage advocates, this approach disregards the historical and cultural significance of the site, failing to honor the intent of Nakpil’s work.

Critics further argue that facadism undermines the continuity and integrity of heritage districts. The International Council on Monuments and Sites (ICOMOS), a UNESCO-affiliated body, emphasizes that heritage conservation should preserve “the collective memory” of a place, maintaining both architectural and social dimensions of heritage (ICOMOS, 2017). The Capitol Theater, within the broader context of Escolta, represents a legacy of Filipino artistry and Manila’s role as a global cultural hub during the prewar years. Dismantling the building’s interior breaks the historical continuity, leaving a fragmented, incomplete version of Manila’s past.

The Unfortunate Fate of Other Heritage Structures

However, this threat to the Capitol Theater is not an isolated incident; it reflects a troubling trend seen across Manila and beyond, where many heritage structures have met unfortunate fates at the hands of developers. In recent years, significant buildings such as the old San Lazaro Hippodrome, Sta. Ana Park, and various pre-war houses in Quiapo have faced demolition or drastic alteration (Santos, 2020). These losses raise alarm bells for preservationists who argue that each demolition strips the city of its historical narrative.

Heritage advocates, like conservation architect and educator Augusto Villalon, lament that the demolition of historical structures represents a lost opportunity for cultural storytelling and education. Villalon has been vocal in his belief that “the past should inform the present; it shapes our identities and communities (Villalon, 2018).” His sentiments echo the frustrations of many heritage organizations that view such demolitions as an erasure of identity. On the other side of the debate, proponents of modernization often cite economic development as a justification for demolishing heritage buildings. Real estate developers argue that revitalizing land for new construction projects can lead to job creation and economic growth. As urban planner Dr. Maria E. L. de Guzman points out, “in a rapidly urbanizing city, we must prioritize economic viability (de Guzman, 2019).” She emphasizes the necessity of balancing heritage with the pressing needs of a growing population.

However, the argument that demolishing heritage structures is economically beneficial is increasingly challenged. Studies show that areas that preserve and adaptively reuse heritage buildings often see greater long-term economic benefits. Research by the National Trust for Historic Preservation has demonstrated that heritage tourism can drive local economies, creating jobs and fostering community pride while preserving a city’s unique character.

Community-Centered Conservation: Preservation as Revitalization

As an alternative to facadism, many heritage advocates emphasize a community-centered approach to conservation, one that revitalizes heritage buildings by making them relevant to local needs without diminishing their historical character. Urbanist and activist Jane Jacobs championed this perspective, arguing that vibrant neighborhoods are those that evolve with their communities, remaining relevant through adaptive reuse rather than erasure. Jacobs’ philosophy—urban spaces thrive when they reflect the daily lives and needs of residents—has influenced cities worldwide to adopt preservation policies that integrate heritage sites into the local economy.

In cities like New York and Singapore, adaptive reuse has transformed historic buildings into spaces that honor their past while meeting contemporary needs. New York’s Meatpacking District, for instance, has retained its industrial architecture while evolving into a hub of cultural and commercial activity. Singapore’s Chinatown offers another model, where restored shophouses accommodate businesses, museums, and local artists, allowing the area to retain its historical charm while staying relevant in a modern context (Tan, 2019).

For Escolta, adaptive reuse could  have mean preserving Capitol Theater as a multi-use space, combining cultural, commercial, and community functions. The theater could have housed an arts center, exhibition space, or boutique shops that would draw locals and tourists alike while preserving Nakpil’s architectural legacy. This approach not only maintains the building’s historical authenticity but also reinvigorates Escolta as a cultural district with purpose, enhancing its relevance to both residents and visitors.

Escolta at a Crossroads: Heritage or Development?

The Capitol Theater project represents a larger question facing Manila’s historic districts: How should heritage sites be integrated into a rapidly growing city? Cities are constantly evolving, and balancing development with preservation is a universal challenge. Yet, in Manila, where urban heritage is increasingly vulnerable, facadism risks transforming neighborhoods like Escolta into faceless business hubs where history is only skin-deep. 

Critics argue that the weak enforcement of heritage laws and leniency toward developers is enabling facadism to become the standard rather than the exception. Although the National Cultural Heritage Act of 2009 is intended to protect structures like the Capitol Theater, weak enforcement and limited penalties allow developers to proceed with facadism projects, often under the guise of “preservation.” Without stronger regulatory measures, there is little to prevent more heritage buildings from facing the same fate.

Conclusion: Embracing Sustainable Conservation for Manila’s Future 

The Capitol Theater’s uncertain future underscores the urgent need for Manila to develop a robust, community-centered conservation strategy that embraces heritage as a pillar of sustainable urban development. While facadism offers a semblance of compromise, it falls short of truly preserving the cultural and architectural integrity of sites like Escolta. By prioritizing adaptive reuse and strengthening heritage protection laws, Manila can balance modernization with cultural preservation, creating a city that honors its past while meeting the needs of its future. 

Escolta, with its unique architectural character and historical significance, holds the potential to become a model for heritage-led urban revitalization. As global cities increasingly recognize the value of preserving their historical identity, Manila has an opportunity to follow suit, safeguarding its cultural landmarks not as empty façades but as living, vibrant parts of its urban landscape. For the Capitol Theater and beyond, this choice will define not only the physical skyline of Manila but also its identity and legacy for generations to come.

 References
• de Guzman, M. E. L. (2019). Urban Planning in Manila: Balancing Development and Heritage.
• Elefante, C. (2007). “The Greenest Building Is… One That Is Already Built.” Journal of Preservation Technology.
• Glancey, J. (2011). “Bridging Old and New: The Architecture of Compromise.” The Guardian.
• Glendinning, M. (2016). The Conservation of Heritage: A Global View.
• ICOMOS. (2017). International Principles of Heritage Conservation.
• Jacobs, J. (1961). The Death and Life of Great American Cities.
• Lichtenstein, A. (2018). Urban Conservation in London: New Approaches.
• National Trust for Historic Preservation. (2018). The Economic Impact of Heritage Tourism.
• Santos, M. (2020). Heritage and the City: The Changing Landscape of Manila.
• Tan, L. K. (2019). Preservation and Progress: Case Studies in Singapore.

" The Gun that I Am Carrying Means an Embrace to my Love"

 "The Gun that I Am Carrying

 Means an Embrace to my Love"

I

In the shadows of twilight, where whispers dwell,

I carry my weapon, a tolling bell.

Not for the heartless, nor for the greed,

But for the promise of freedom, for those in need.

Each cartridge of the bullet, each click of the lock,

Resounds with the echoes of a ticking clock.

It speaks of the struggle, the battles braved,

For every soul silenced, for every heart saved.

Marina, my love, in the light of the dawn,

Your laughter, a melody, a hope gently drawn.

This gun in my hand is a burden, it's true,

But its purpose is clear—it’s a vow to you.

When the night stretches long, and the darkness looms,

I fight not for glory, nor for empty tombs.

I fight for our children, for dreams yet to bloom,

For the freedom to dance, to laugh, to assume.

In the heat of the moment, as tempers ignite,

I carry your spirit, your love as my light.

Each bullet a promise, each shot a decree,

That the world will remember, that we will be free.

So I march through the shadows, my heart open wide,

With the weight of this gun, I stand firm by your side.

For every embrace, every tear that I’ve shed,

Is a tribute to love, to the path that we tread.

In the chaos and clamor, as the tempest rages,

My heart beats with fervor, as history stages.

For the gun I am carrying means an embrace,

A love that will conquer, a fight we will face.

II

In the dust of our streets, where shadows conspire,

I bear this gun close, a flame, a desire.

Not for the tyrants, nor the chains they weave,

But for the laughter of children, for all who believe.

Each bullet is history, each chamber a cry,

For the land we remember, for the dreams that won’t die.

It whispers your name, Marina, my light,

In the depths of this struggle, in the silence of night.

When the dawn breaks with sorrow, and echoes of pain,

I fight for our story, I fight through the rain.

This weapon, my shield, is a promise held tight,

For every heart yearning, for every lost fight.

In the alleyways where hope flickers low,

Your spirit ignites me, as the winds start to blow.

This gun is not violence, it’s a voice that won’t break,

A testament to love, for our children’s sake.

With each step I take on this hallowed ground,

I carry your courage, your heartbeat profound.

For the olive trees whisper the tales of our kin,

And in every embrace, we rise up again.

In the fire of struggle, as our spirits entwine,

I march for our future, our freedom, divine.

For the gun I am carrying means an embrace,

A revolution of love in this sacred space.

When Truth Hits Hard: Halloween, Art, and the Reminder of Justice

When Truth Hits Hard: Halloween, Art, and the Reminder of Justice 

The recent Halloween display at Cubao Expo, centered on the theme of extrajudicial killings (EJK), has stirred a contentious conversation about the power and limits of art, the ethical boundaries of public displays, and the unresolved trauma of violence. With a faux corpse on a table marked “Wag Tularan” (“Don’t Imitate”), the display has sparked public debate: Is it a morbid exploitation of national tragedy, or a provocative reminder of justice long delayed? 

EJK and the Politics of Memory 

“Extrajudicial killing” refers to the unlawful murder of individuals without trial, often carried out by state agents or vigilantes. The term gained prominence under former President Rodrigo Duterte, whose anti-drug campaign reportedly led to thousands of deaths. Human rights organizations, activists, and many Filipinos condemned this violence as a fundamental breach of due process and human rights. Yet the legacy of EJKs remains a painful and often polarizing issue, as the victims’ families continue to seek justice amid ongoing national trauma. 

Philosopher C. Wright Mills captured this unease when he noted that the moral struggles of a society stem from “a feeling of uneasiness…based on the experience of a moral uneasiness.” This sentiment resonates among Filipinos still haunted by a lack of justice for those who lost their lives in the drug war. The Cubao Expo display, with its visceral imagery, brings this trauma to the fore, challenging viewers to remember and confront the cost of unchecked violence. 

The Role of Art in Confronting Uncomfortable Truths 

Art, at its core, is often a reflection of society’s most pressing truths. Simone Weil observed that “art is the symbol of the two noblest human efforts: to construct and to refrain from destruction.” But where is the line between representation and exploitation? This Halloween display, for some, crosses this line, using a symbolic body to evoke both brutality and remembrance. 

Slavoj Žižek, a philosopher known for his commentary on ideology and art, would argue that such a display breaks the “fantasmatic shield” that people construct to distance themselves from traumatic realities. He suggests that discomfort, even horror, is sometimes necessary to awaken awareness: “The first thing to do when we are dealing with something perceived as a horror is not to cover it up but to confront it directly.” In this sense, Halloween’s aesthetic of horror could serve not merely to shock but to remind viewers of an unacknowledged legacy of state-sanctioned violence. 

Walter Benjamin similarly argued that “there is no document of civilization which is not at the same time a document of barbarism,” meaning that societies must confront the darker aspects of their past to understand their present fully. When art like the Halloween display forces this confrontation, it disrupts complacency, demanding a reckoning with the brutality of extrajudicial killings and a reminder of the unfulfilled pursuit of justice. 

The Ethics of Representation and the Power of Provocation 

Public reaction to the display has been sharply divided. Critics argue that using EJK as Halloween decor trivializes real trauma, framing it as spectacle rather than solemn critique. Philosopher Hannah Arendt, who examined the nature of violence and evil, might caution that normalizing atrocities as part of ordinary life—especially in something as commercial and festive as Halloween—risks fostering “the banality of evil.” For Arendt, the normalization of horror desensitizes society, creating a culture that tolerates injustice. 

But advocates argue that this uncomfortable art form serves another purpose. It acts as a “jarring intervention,” a disruption to the everyday routine that forces society to confront its own moral failings. In this view, Cubao Expo’s display is not an insensitivity to victims but an exposure of societal complacency. As Žižek would explain, art has the potential to “produce a shock to thought,” prompting a rethinking of societal norms and values. 

Bellini’s Café, which displayed the controversial décor, has issued a statement distancing itself from the theme, explaining that their usual decorations are simple cobwebs, bats, and spiders. In their apology, the café expressed regret for not reviewing the setup more closely, stating, “We sincerely apologize… Rest assured that we take this matter very seriously, and we understand that this has caused distress. We value your feedback and are committed to ensuring our designs reflect the respect and sensitivity our community deserves.” 

Art as a Medium for Justice 

Is it possible for such art to contribute to justice? Or does it merely provide a spectacle? Advocates argue that even the discomforting reminder has its place. The display’s visceral imagery, after all, resonates as a form of resistance, a refusal to let public memory gloss over the horrors of state-sanctioned violence. As Simone de Beauvoir argued, “One’s life has value so long as one attributes value to the life of others.” For many Filipinos, the lives lost to EJKs are not faceless tragedies—they are wounds on the nation’s conscience. 

In this sense, the display aligns with Herbert Marcuse’s idea of art as a “great refusal” against dominant ideologies. When art like this challenges the normalization of violence, it holds society accountable, acting as a public reminder of justice still awaiting recognition. 

As Halloween, All Saints’ Day, and All Souls’ Day approach—a period traditionally reserved for honoring the dead—this display might serve as a reminder that remembrance and justice can coexist. Perhaps, by blending art with activism, the Cubao Expo installation becomes a communal act of remembering, a call to honor the dignity of those who suffered, and a commitment to prevent such violence from happening again. 

In Žižek’s words, “Sometimes, the most painful reality is not violence itself, but our capacity to ignore it.” By bringing EJKs into a Halloween context, Cubao Expo confronts society with the reality of its own apathy. Whether one sees it as insensitive or as an insightful critique, the display challenges people to look at these uncomfortable truths, to remember, and to demand justice in the face of violence long ignored. 

The Cubao Expo display reflects a broader trend in contemporary art where unsettling themes are deployed to address complex and often unspoken social realities. In choosing to depict extrajudicial killings (EJKs) as a Halloween theme, the exhibit raises challenging questions about the ethics of representation, the role of art in social justice, and the public’s responsibility to confront traumatic histories. Through this lens, the display isn’t just Halloween décor; it’s a raw and confrontational artwork that forces an encounter with painful truths society might prefer to forget. 

Art as Provocation: Breaking the Silence on EJKs 

Slavoj Žižek often argues that true art should disrupt the comfort of ideological narratives, compelling society to confront aspects of reality it might wish to ignore. For Žižek, “the duty of philosophy is not to solve problems, but to show how what we experience as a problem is a false problem.” In this sense, the Halloween display does not just represent a disturbing theme; it shatters the sanitized narrative around EJKs, challenging the public to view it not as a distant issue but as an unresolved trauma still very much alive. By forcing viewers to confront this trauma head-on, the display acts as a catalyst, shattering the illusion of normalcy that allows these injustices to be downplayed or ignored. 

The Ethics of Public Art: Where Do We Draw the Line? 

While art’s role as a social provocateur is vital, the question of ethical responsibility remains. How should artists balance the duty to address serious issues with the potential for causing distress? Simone Weil argued that “attention is the rarest and purest form of generosity,” suggesting that the mere act of focusing on forgotten or marginalized experiences is itself a powerful ethical act. In the case of Cubao Expo’s Halloween display, the portrayal of EJKs could be seen as an attempt to direct public attention to those lives lost without justice. 

However, critics argue that such depictions risk trivializing real suffering. Philosopher Judith Butler warns of the dangers in representing trauma, emphasizing the need for sensitivity to avoid turning victims into “mere spectacle.” She argues that society often “enjoys the comfort of forgetting, the warmth of not being reminded of what it does not want to face.” This is a delicate balance: while art’s role may be to remind and provoke, it must also avoid exploiting suffering for aesthetic purposes. 

Reflecting on the Public’s Reaction: Denial and Discomfort 

Public reactions to the Halloween display reveal a deeper discomfort: an inclination to look away from unresolved injustices rather than confront them. This reaction is consistent with what Hannah Arendt famously called the “banality of evil,” where ordinary people, in their unwillingness to question or disrupt, become complicit in systemic violence. Arendt contends that when societies fail to confront such moral failures, they risk perpetuating them. Ignoring the unsettling reality of EJKs as part of Filipino society’s past (and perhaps even present) is itself a moral stance, one that privileges comfort over accountability. 

Philosopher Michel Foucault’s concept of “biopower” sheds light on the deeper mechanisms at play. In the context of the Duterte administration’s drug war, biopower is evident in the state’s exertion of control over life and death, deciding who is deemed worthy of life and who becomes “disposable.” This Halloween display, in its shock value, might be read as a critique of the societal structures that allow such biopolitical control to go unquestioned. Foucault argued that power operates most insidiously when it is invisible; by making EJKs visible in such an unsettling way, the Cubao display forces viewers to confront power’s hidden mechanisms and their own potential complicity in allowing them to go unchecked. 

Art as a Medium of Memory and Justice 

Art’s potential to serve as a site of memory is crucial in societies grappling with histories of trauma and violence. The Halloween display can be seen as a kind of “counter-monument,” a concept explored by theorist James E. Young, where traditional commemorative practices are subverted to engage viewers in active remembrance. Unlike conventional monuments, which can risk sanitizing or simplifying history, counter-monuments challenge viewers to engage with history’s more troubling aspects. 

By referencing the ongoing impact of EJKs, the display could be interpreted as a call to prevent “cultural amnesia.” The specter of Halloween—typically reserved for ghoulish fun—takes on a heavier significance when contextualized within the real-world horror of extrajudicial killings. Young describes counter-monuments as “an art form that doesn’t merely commemorate but implicates the viewer, involving them in the act of remembering.” The Cubao exhibit, therefore, doesn’t just present horror; it implicates the viewer, suggesting that their silence, their avoidance, or their discomfort may contribute to a national forgetting. 

The Need for Justice and the Limitations of Public Memory 

In the words of Walter Benjamin, “the past can be seized only as an image which flashes up at the instant when it can be recognized and is never seen again.” This idea underscores the importance of timing and context in memory work; societies have brief windows to acknowledge and address collective trauma before it is suppressed or forgotten. For those still waiting for justice, the memory of EJKs cannot be relegated to the past. By making EJKs a theme in such a public and controversial way, the Halloween display insists that the issue of justice is still unresolved. 

The public response to the display has ignited a vital debate on accountability and remembrance. Simone de Beauvoir argued that to be “in bad faith” is to deny reality to avoid discomfort; she would likely view the backlash to this display as indicative of a society unwilling to face its own moral failures. The outcry reveals how difficult it is for a community to hold itself accountable, especially when the very system responsible for the violence continues to shape public memory and discourse. 

Confronting the Truth: Is Discomfort a Necessary Price for Justice? 

Ultimately, the Cubao Expo’s Halloween display challenges the boundaries of what is acceptable in public art, forcing society to ask whether certain uncomfortable truths should be shielded from view. Yet, as Žižek reminds people, that discomfort is often the first step toward truth. “To be truly liberated,” he writes, “means to confront the traumas of the past and not shy away from them.” Through its shocking imagery, the display breaks open a space for dialogue about justice, power, and memory. 

Art is not meant to comfort; it is meant to provoke. The controversy surrounding Cubao Expo’s Halloween display speaks to the complex power of art to disturb, to remind, and perhaps most importantly, to hold society accountable. Halloween may traditionally celebrate imagined horrors, but this display has thrust real horror into public consciousness, challenging a nation to reconcile with its past and confront its present. 

In this sense, the Cubao Expo halloween display does more than shock; it exposes the societal discomfort that accompanies unspeakable truths. Art’s role here is neither purely ethical nor purely aesthetic; it is existential. It forces people to grapple with the dissonance between a desire for comfort and the duty to remember, pushing people to confront the unresolved trauma that echoes throughout Filipino society. 

References 

• Žižek, Slavoj. The Sublime Object of Ideology. Verso, 1989.

 • Žižek, Slavoj. Violence: Six Sideways Reflections. Picador, 2008. 

• Weil, Simone. Gravity and Grace. Routledge, 1952. 

• Weil, Simone. Waiting for God. Harper Perennial, 2009. 

• Butler, Judith. Frames of War: When Is Life Grievable? Verso, 2009. 

• Butler, Judith. Precarious Life: The Powers of Mourning and Violence. Verso, 2004. 

• Arendt, Hannah. Eichmann in Jerusalem: A Report on the Banality of Evil. Penguin Books, 2006. 

• Arendt, Hannah. The Origins of Totalitarianism. Harcourt Brace, 1951. 

• Foucault, Michel. The History of Sexuality, Vol. 1: An Introduction. Pantheon Books, 1978. 

• Foucault, Michel. Discipline and Punish: The Birth of the Prison. Pantheon Books, 1977. • Young, James E. The Texture of Memory: Holocaust Memorials and Meaning. Yale University Press, 1993.

 • Young, James E. “The Counter-Monument: Memory Against Itself in Germany Today.” Critical Inquiry, vol. 18, no. 2, 1992, pp. 267–296.

 • Benjamin, Walter. Illuminations: Essays and Reflections. Edited by Hannah Arendt, Schocken Books, 1968. 

• Benjamin, Walter. “Theses on the Philosophy of History.” Illuminations, Schocken Books, 1968. 

• de Beauvoir, Simone. The Ethics of Ambiguity. Citadel Press, 1948. 

• de Beauvoir, Simone. The Second Sex. Vintage Books, 2011.

• Mills, C. Wright. The Sociological Imagination. Oxford University Press, 1959

 • Mills, C. Wright. The Power Elite. Oxford University Press, 1956.

 • Mills, C. Wright. Character and Social Structure. Harper & Row, 1953.