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Liberation has 106 articles published.

The Joys of Revolutionary Publishing

in Mainstream

We can never have enough of the “masters” of revolutionary propaganda—those who blazed the trail and/or worked for the many underground publications of the revolutionary movement. They worked far from the ease the current technology provides—typewriters, V-type silkscreen, stencils and mimeo machines—way beyond the imagination of today’s youth. They have set the standards from which the current crop of propagandists have carried on and continue to better and master.

Liberation is fortunate to have interviewed Uma Aguani, who wrote for various underground publications during martial law, for Ang Bayan, the longest, and with the best writers and editors the movement could have, among them, journalist Antonio “Manong Tony” Zumel, who also became senior adviser of the NDFP negotiating panel. Uma is also staff of Liberation International, the publication of the Information Office of the NDFP-International.  

Lessons from the underground newsroom

All throughout the interview, Uma Aguani underscored the importance of the collective in all aspects of propaganda work, specifically in coming out publications such as Ang Bayan (AB) or Liberation. 

The collective is very important, said Aguani. To quote one kasama (comrade): “What sets our revolutionary newsroom apart is that everyone assumed responsibility for the entire process (and for each other too). Each one worked on an individual assignment while critiquing and contributing to the articles of everyone else. Each article that found print was a collective product and everyone in the unit acknowledged this as fact.

Among their articles, Uma remembered the stories about mass work and integration, experiences of kasamas in organizing, life in the countryside, the peculiar situation and experiences of migrant workers, and the life in guerrilla zones and tactical operations of the New People’s Army were popular among readers. Interviews among revolutionaries also proved to be hits.

Here’s the full interview with Uma Aguani.

Liberation: What was it like to be in a UG news room? 

Uma Aguani: There were a lot of discussions on how to handle an article or an editorial, what to focus on, what issues must be raised, how to handle information and data. Sometimes the discussions were heated especially if it concerned principles, strategy, and tactics. But at the end of the meeting, these were usually resolved.

Press work, of course, included choosing what articles to put out and what angle or focus to use. Articles were then assigned to individual members. Draft articles were submitted for editing, copyreading, proofreading, etc. We collectively edited the articles. After all the articles had been finalized, we typed them on stencils for distribution to different regions. Depending on the capacity of the regions, these were printed through V-type silkscreen or mimeographing machines.

In our case, a room was always delegated as the press room/working room where the typewriters, mimeo machine, V-type stencils and files were kept. But most of the time the members of the team do their writing in their own rooms or in a favorite spot in the house.

Typewriters 

Our tools consisted of typewriters for writing, along with mimeo machine and silkscreen for printing.

But the typewriter, with all its tick, click, and clack was a cause of concern to all of us in the underground. Remembering it now, I was amazed by the creativity of comrades in reducing the sound of typing.

The press room was usually sound-proofed to prevent neighbors from hearing our endless typing. Once, our collective received a very old air-con that had been used in a motel owned by an ally. But instead of coming out with cold air it gives off hot air. However, we kept it turned on to diffuse the sound of the typewriters. So, one had to get out of the room from time-to-time for cooler air.

Another device to tone down typing sound was a transparent box made of wood and glass to encase the typewriter with enough space for our hands to type. It did drown the noise of typing but we needed time to get used to it because hand movements were constrained.

We were partial though in procuring and using the semi-standard Olivetti typewriter then, because the noise of the typing was not so loud, aside from the fact that we get the machine cheaper from an ally working at Olivetti.

In some instances, we had to create a story to explain the constant typing to our neighbors. One story was about Manong (Tony Zumel) being a professor on leave from his teaching and was writing a novel/book. Another was of a PhD student doing her doctoral thesis.

How did you survive the attacks of the Marcos dictatorship?  

A good relationship among kasamas is pivotal for the collective. Each member of the collective was ever mindful of ensuring the well-being and safety of one and all. Similarly important is relying on and trusting the masses and comrades in safeguarding us from being detected and arrested by the enemy.

We were always mindful of these security rules and regulations. Following security rules was a must whether one was in the underground or aboveground. Precautions for safety and security were a must to enable everyone to effectively fulfill duties and tasks in the movement. Paying attention to everyday news, warnings, and keenly analyzing the situation were vital.

We tried to adjust to situations we were in and made sure we fulfilled our tasks. We were very creative in responding to changes in our situations.

One thing that helped us was our integration with the masses—whether in cities, towns, or countryside. Having a good story for the neighbors when living outside the guerrilla zones and in urban areas was crucial. Members of the unit tried to relate with neighbors to avoid their curiosity. In some occasions, we even joined in the block rosary and invited neighbors to the house during special events such as fiestas. We took the initiative to be the friendly neighbor and get acquainted with the community.

Was there a time that your UG press was busted and you were arrested?

There were times when we had to hurriedly leave the house because comrades who knew the address of our staff house had been arrested. Come to think of it, problems that affected the security of the collective arose from actions of the kasamas who were not part of the collective but who had access to the house.

Our closest brush with getting captured by the enemy happened in the countryside. The enemy received intelligence report that a ranking commander of the people’s army was in the vicinity so they launched an operation of 200 soldiers to search and cordon off the area. It was our trust in the masses and their courage and protection that helped us escape the cordon of the enemy.

We were very new to the area having arrived only a day before. Walking from one barrio to another during the night, sleeping in the kogonan (cogon field) and watching spotter planes do reconnaissance, then seeing armed kasamas approaching to pick you up from the kogonan —that was an experience I cannot forget. I cried when I saw the kasamas because I knew we would be okay and that feeling of safety engulfed me.

On the other hand, being surrounded by two companies of enemy troops was another experience altogether and such an experience could really make you pee in your pants. But I didn’t.

Also, there was a time when we were based in a city that a raiding team missed us by just two minutes. We saw the raiding team coming from the highway so kasamas had to jump from the back fence. One kasama was several months pregnant so she couldn’t jump. We just had to pretend to be part of the curious neighbors that congregated in front of the street. Unfortunately, one kasama who was in charge of printing the publication was arrested. Even though he saw the danger signal on (we used signals around the house in those days) he entered the house because he saw the door was open. But it was too late for him. The military forces were already inside, waiting.

Manong Tony always said we had to come out with our publications even during times of arrests, raids, etc. That we should not let enemy operations interrupt our publications from being printed and distributed, because the people are waiting to hear news from the countryside, the picket lines, the communities, the victories of the people’s army—and to read poetry. That is why we were very determined to print no matter the situation. And I am proud to say we did it!

What were your most cherished memories of this period?

First would be the time spent with the masses and learning from them, which was enriching. Listening to kasamas narrate their rich experiences in the countryside and writing stories about these to share with the readers were also precious.

In our collective, I found fulfillment in solving differences among kasamas to avoid these from leading to antagonism. To do this, we have to take into account the backgrounds of the kasamas.

I also can’t forget the satisfaction one felt after seeing a printed copy of the publication. Allies eagerly waited for a copy of the publication to hear the latest news on the revolutionary movement. Our stories made them hopeful.

Best Practices

  • Definite schedule for issue planning and issue discussion; farming out writing assignments, and assessment of every issue.
  • Disciplined adherence to deadline.
  • Interaction with the masses to gather data on their situation and experience. This additionally inspires one to fulfill the tasks at hand.
  • Coming out with a questionnaire on the publication from time-to-time helps improve the work.
  • Creating an official stylebook of the publication.
  • Regular session of Criticism-Self-criticism (CSC) after assessment of work.

Funny Moments

There were many. The kasamas had a bagful of corny jokes. Maraming kenkoy at jokesters sa grupo. We loved telling anecdotes and playing tricks on one another. But our experiences in the countryside topped them all. Off-hand, I remember these:

  • Trying to balance a typewriter, backpack, and pots and pans but failing, then finding yourself fallen into the muddy ricefield and the kasamas laughing at you. You got mad at first but soon found yourself laughing with them.
  • Your kubo (hut) collapsed in the middle of the night. One would hear a deafening silence followed by chuckling and boisterous laughter that reverberated throughout the camp because kasamas thought you and your husband were exercising marital bliss. Truth was the kubo structure had weakened because it became a tambayan (hangout) of kasamas on their way to the camp kitchen or library.
  • Trying to shoo the pigs away while doing your morning constitution in a hillside pit latrine and the hogs waiting for their “breakfast”. However, I did manage. I guess the long stick, called magic wand by kasamas, helped.
  • Watching funny movies when we were able to borrow a video player (Mel Brooks’ History of the World and To Be or Not to Be, and Home Alone come to mind). You should have heard the laughter of kasamas while watching these films. It was really nice to see them relax. Remember we were coming out with Ang Bayan twice a month.

You were also part of the Liberation International (LI). Why was there an international edition of the Liberation?  

I think LI came out in 1994 to project the legal and underground struggle of the people internationally. Liberation was not coming out then and there was a need for a publication to project the struggle especially the Second Great Rectification and the peace negotiations. There was a need to vigorously project the NDFP’s agenda/program for peace.

LI’s target audience were the Filipinos abroad, the solidarity community, the international movements, organizations and parties, and governments and friends we were relating with.

Was it easier to publish the LI compared to when you were still publishing in the country during martial law? 

I think it was easier to publish LI because the political environment outside the country is freer. You feel a little more secure and safe. Publishing progressive and even revolutionary publications are allowed and legal. You can openly sell and/or distribute LI. But getting news, data and information on what is happening in the homefront was more difficult during the early days of LI. Also, you long for the “feel” of being where the action really is. The excitement one feels, for example, when covering a mass action/rally or a strike, demolition of urban poor communities, etc.

That’s why we made it a point to interview visitors and guests and regularly read the revolutionary publications, publications of the legal mass movement and newspapers and magazines. We also have easy access to the publications of other revolutionary and/or progressive parties, movements and organizations. Staff members were able to attend/cover international conferences, seminars, political fiestas, etc. (Iliya Makalipay) ###

(This interview is part of a series of articles on propaganda work started by Liberation on its 50th anniversary issue as contribution to the efforts of the revolutionary movement to continuously improve its propaganda work to reach out to the broad masses—to arouse, organize, and mobilize them for the national democratic revolution. It takes more meaning as the National Democratic Front of the Philippines (NDFP) celebrates its 50th founding anniversary amid the unabated crisis of the semicolonial and semifeudal system, making the propagation of its 12-point program of the national democratic revolution urgent and necessary—Ed.)

The NDFP’s Three Wise Men of Peace

in Mainstream

The place many kasamas fondly call as “baryo” is still pitch dark, fast asleep and eerily silent. But the beautiful sight of colorful flowers springing out from the earth amid the chilly weather that envelop them signals a renewed hope. And there is joy of anticipation when the sun will start to peek at the horizon and unleash the riot of sounds and motion that will shatter the peace and quiet of the dark night of the flatlands many have learned—exiles, refugees, migrant workers, tourists, and sojourners alike—to be their second, permanent even, home.

And when dawn breaks, the arduous plodding of political work in the NDFP office in Barrio Utrecht in The Netherlands, thousands of miles away from the homeland, continues and is infectious and furious, even as the Three Wise Men of Peace—Manong, Fidel, and Joe—are resting in peace now. They who had survived torture and detention all but succumbed to sickness.

And yet the fondest of memories and the wisdom of their insights, the clarity of their counsel, and the lessons they have imparted over the years pervade this place where many a brainstorming, tacticizing, drafting, planning, tasking, and assessing took place, contradictions and struggle of ideas and unity in line and all. Their candid and iconic portraits in a hallowed corner a fitful reminder that they are still and will always be with us.

Yes, these Three Wise Men of Peace have different personalities and different strokes but they were essentially in cadence towards the goal of addressing the roots of the armed conflict via the parallel and complementary route of the peace process and negotiations with the enemy.

There is Manong, who amiably addresses us as “Bong” in his inimitable soft, gentle, and kind voice. Then already weakened by sickness but still sharp in mind, he would silently and intently listen to the internal discussions and occasionally interject his wise views and opinion at significant points, drawing from his rich experience as one of the negotiators during the peace talks in 1986.

Ever so disarmingly humble and soft-spoken and exhibiting the most affectionate concern for every kasama whoever she or he is, Manong continued to meticulously edit and copyread drafts of statements and proposed drafts of agreements even when he was at sick bay.

And there is Fidel, who continued to be called by and to call kasamas “Bok” in his hoarse and peculiar shrill voice. Ever so loud and audible all over the place, he was seen as the “operator” and “broker” of many a bilateral meeting or negotiation, both formal and informal, open or discreet. He would bring with him the marching orders, as it were, of the unified position of the NDFP negotiating team. He would himself take on the humongous task passed on to him by another wise man of peace: LJ or Ka Louie to most of us.

Fidel would be the “bad cop” who would cut down to size any arrogant or patronizing member on the other side of the negotiating table with his passionate articulation and candid remonstrations against the duplicity and unreasonableness of the other party’s audacious proposals, drafts, and responses during the peace negotiations.

A severely tortured and long-held political detainee himself, Fidel would at every juncture and opportunity fight for the freedom and justice for the political prisoners. And he can be thorough and meticulous.

And of course, there is our Joe, Joma, “lolo” or “tanda” to one and all—the guiding light, chief steward, and the problem solver. He came to be known even by the other side and the Third Party Facilitator as the “good cop” of the peace negotiations, with his unique nasal voice and boisterous laughter (when he is not intensely serious and caustic in his colorful language).

With his eloquence and masterful grasp of language, line, lyrics, and levity, he has practically steered the negotiations into its correct direction, successfully compelling the other party into producing and agreeing to seminal and landmark agreements and statements.

Quick and sharp in his analysis, prolific in drafting statements and tweaking proposed agreements, Joma speed reads and breezes through both short and voluminous documents. He marshalls the facts and draws from history and events with phenomenal memory when he supports and argues his superior ideas on various issues in the course of the peace negotiations.

Joma would doggedly hold on and ensure the revolutionary integrity of the movement, express the bilateral and reciprocal nature of the peace negotiations, remind one and all the bigger picture and unique value and significance of the peace negotiations in the overall struggle for liberation even with its inherent nature and built-in limitations.

Joe would be known and acknowledged even by the other side as “reasonable” and flexible in tactics yet firm in basic principles. He would initiate or push for advanced drafts of documents, write or give pointers to drafters and negotiators and vet with an eagle eye every word and punctuation mark in the paperchase of the negotiations.

These are our Three Wise Men of Peace. They are not physically in our midst anymore but their advise, counsel, guidance, work, example and inspiration would determine and define in large measure the course and conduct of any future negotiations to address the reasons why there is an ongoing armed conflict and why the people and comrades continue to take up arms, and carry the torch in waging a just war.

Rest in peace, our dearest Three Wise Men of Peace.

Even as we will not rest as we seek a just and lasting peace. (Joven Filimon) ###

(Editor’s Note:
Manong Tony Zumel was the first Chairperson of the NDFP under the nom de guerre Manuel Romero. He held the position from 1990 to 1994. As chairperson, Zumel signed the the NDFP’s Declaration of Adherence to International Humanitarian Law in 1991. He became NDFP honorary chairperson and senior adviser to the NDFP negotiating panel from 1994 until his death in August 2001.
Fidel Agcaoli was vice chairperson of the NDFP peace panel since it was set up in 1994. He headed the NDFP Reciprocal Working Committee for Human Rights and International Humanitarian Law and later co-chaired the Joint Monitoring Committee (JMC) with the GRP representative. JMC is a mechanism created to oversee violations in the implementation of the CARHRIHL. Fidel became the chairperson of the peace panel in 2016. Fidel passed away in July 2020.
Jose Maria Sison was the founder of the Communist Party of the Philippines. He worked with both Zumel and Agcaoili since the 70s in preparing for the establishment of the NDFP. He served as Chief Political Consultant to the NDFP Peace Negotiating Panel in the peace talks with the GRP until the time of his demise in December 2022.)

NDFP’s First PrepCom

in Mainstream

A smile formed on the face of the man sitting in front of us, his eyes full of memories. We decided to call him Tony in this interview. He was a member of the original NDF Preparatory Committee (PrepCom) that helped prepare the grounds for the establishment of the NDFP.

According to Tony, there were originally at least eight PrepCom members: journalists Antonio Zumel and Satur Ocampo, student leader Voltaire Garcia, Dumaguete Times publisher Hermie Garcia, Communist Party of the Philippines (CPP) founder Jose Ma. Sison, a representative of the trade union sector and two oldest members who came from the old CPP, Angel Baking and Sammy Rodriguez. Later, other persons would be added to the group, including Dr. Dante Simbulan, a former teacher at the Philippine Military Academy (PMA).

According to Tony, the PrepCom’s first meeting was held in Malabon, at Voltaire’s house. They had several extensive meetings, he said, to discuss the concept of the NDFP and its program. Some of them were held in churches, allies’ houses in Southern Tagalog, as well as in a rented house in Baguio. “I look at it every time I go up there. I couldn’t help myself,” Tony said. “It is along the highway, just before you enter the city proper.”

“Many documents were written in that house, including much of Joma’s PSR (Philippine Society and Revolution),” he said.

The meetings were obviously precious for him, and some of them he could still clearly remember. A regular meeting, he said, would surely consume the whole day. Once, when they were discussing the NDFP draft Program, they met for two days and one night straight.

Tony described Rodriguez, Baking and Hermie Garcia as the serious ones. Rodriguez and Baking (the “oldies”), being the most experienced, would cite lessons from the old Party and debate on issues most of the time. Simbulan, he said, he would always remember for his anecdotes on life as a PMA instructor.

“Syempre pinakamakwento’t matsismis ‘yung si Joma,” Tony said. He recalled how Sison’s punchlines would break the seriousness in the meetings and bring laughter to the group. “Ganoon naman talaga yun. Galawgaw s’ya nung estudyante s’ya. In fact, maraming nagtaka naging very serious s’ya (when he got into the movement),” he said.

Zumel and Ocampo on the other hand had stories about the National Press Club. Zumel in particular had colorful stories about the late Manila Mayor Arsenio Lacson and other personalities he covered.

All PrepCom members brought their particular experiences and knowledge about Philippine society into the group, enriching their discussions and slowly giving texture and voice to the aspirations of their countrymen through the NDFP Program which they drafted.

Before Martial Law was declared, Tony described their mode of operation as “semi-UG.” When Martial Law was declared, they had to be extra careful with their movements since most of them were well-known personalities. The oldies in particular always took the long route. The rest arrived individually from different areas. When traveling as a group, the journalists would usually be the ones to alight and talk when stopped at military checkpoints, presenting their press IDs.

Some of them also tried to disguise themselves. Ocampo applied hair gel, even growing his hair long at one point, prince valiant style. He also once colored it gray and even had it curled.

On how they moved around, Tony smiled and said, “Paikot-ikot ka lang sa ilong ng kaaway.

Soon, need for cadres in other areas due to the fast expanding revolutionary work necessitated the redeployment of some of the PrepCom members. The PrepCom’s composition thus changed, particularly when some of its members fell on enemy hands. This included Voltaire Garcia who died while in detention.

The NDFP and its allied organizations are now present in most of the country’s 73 provinces. They are in the 130 guerrilla fronts scattered all over the country. Here, the people’s democratic power, the embryo of the future government, continues to be enhanced and consolidated. Programs that benefit the masses are carried out, including programs on literacy, health care, cooperatives and livelihood programs.

It had been more than 33 years since Tony and the other members of the first NDFP PrepCom got together. The NDFP Program they drafted was officially approved on April 24, 1973, which became the official founding date of the NDFP. Its growth is testament to the correctness of building a united front organization that would bring together the different sectors of Philippine society, particularly the working class, peasantry and urban petty bourgeoisie, and encourage portions of the middle forces and ruling classes in order to attain genuine national liberation and democracy. (By Toni Hernandez, first published in Liberation in April 2005)###

Ericson, Artista ng Digmang Bayan

in Arts & Literature

Ericson Acosta was a gifted writer and performer who could have landed a comfortable gig on any mainstream publication or production outfit. He was already writing for a major broadsheet—rubbing elbows with rising bands such as the Eraserheads and Yano—when his life would take a detour during the mid-90’s.

Despite the proverbial rock n’roll lifestyle he was enjoying as an up and coming writer, there was still something missing in his life. During his early years in UP, he dabbled in theater productions and became involved in the human rights organization Amnesty International. His life was colorful and somewhat wild. He did not figure in any of the activist organizations like the LFS (League of Filipino Students).

He did however become an editor of the Kultura section of the Philippine Collegian. It is here where he became exposed to UP activists from a cultural group who were about to mount a mini-production.

Ericson would engage with the activists and would find himself helping out in the cultural production and then later, joining discussions and protest actions. It was in the summer of 1995 when he would join a cultural integration in the countryside of Southern Tagalog. There in the peasant communities, his understanding of the problems of society and the need for revolutionary struggle would deepen.

The encounter with the poor peasants and the revolutionary forces who were organizing had such a great impact on Ericson that he returned to Manila a full-time activist. He became even more active in the militant student movement and took on leading roles in various organizations. It was during this time that he would start composing original songs and later on, write an original play for a multi-media production.

Ericson’s early music—heavily influenced by blues, folk and rock—attempted to capture the feel of the times, including the rectification movement that was sweeping the entire mass movement. “Balik aralan ang kasaysayan, iwasto ang pagkakamali” went the song Awit ng Kasaysayan. And as if foreshadowing his transition from student activist to the peasant organizer in the countryside, many of his songs spoke of the decision to embrace the revolutionary struggle full-time. “Ang paalam, ko’y iyong tanggapin, paglisan ko’y iyong salubungin” went the first line of the song “Paalam”.

In his years as a UP activist, Ericson was able to mount plays, compose songs, perform in various gigs, and compile an impressive body of work as a young writer. But it was in the countryside, far from the limelight and literary circles, where his full potential as an artist in the service of the people would be realized.

Immersed in the communities of peasants and farm workers, he would create epic songs that highlighted class oppression and resistance. They would mirror the daily struggles of the workers and peasants. Under the nom de guerre Sonya Gerilya, and in collaboration with wife Kerima Tariman who went by the nom de guerre Marijoe Monumento, they released the literary booklet Anahaw. It was a collection of songs and poems of life in the countryside. The song Anahaw told of the various practical uses of the country’s national leaf, from roofing material, fan, head cover, and later on, a means to conceal the guns of the Red fighters. The song Duyan is a metaphor for the distance apart of guerrillas and their loved ones, with a witty reprise of the national anthem’s “duyan ka ng magiting”.

Even the from or style of his songs would evolve and would now be more in line with popularization among the people, even as he sought to raise lyrical and musical standards. Whereas his songs during his UP days would require a degree of technical skill, his later songs would be more “sing-able” for ordinary folk. A still “unreleased” song called Ating Paaralan is literally a PADEPA (Pambansa Democratikong Paaralan) hymn that could be sung before educational discussions are held. “Sa abang barong-barong ni Inay at ni Tatay. Sa lihim na lilim ng punong malabay. Ay laging bukas, bukas na, bukas na ang ating paaralan. Pambansa demokratikong paaralan!”

He would journey with Kerima from the mountains of Bicol region to the rugged hills of Samar, where he would be arrested by the military on trumped-up charges.

It was in prison that Ericson would find a new perspective on waging revolutionary struggle. He needed to fight even behind bars, overcoming the limits of physical confinement through his words and songs. Everyday as he looked out the window of the Calbayog Sub-Provincial Jail, he would see soldiers camped outside the facility. The soldiers were there to make sure he wouldn’t escape. But as in the song “Usok”, where smoke would escape between the steel bars of a prison cell, so did his poetry reach beyond the prison walls.

Ericson’s two years in the Calbayog jail would result in an even more powerful body of work that included “Isang Minutong Katahimikan, Astig, Kosa, Usok, Palad, and what would be the title of his book, Mula Tarima Hanggang.

The song “Palad” tells of the tragic conditions of toilers whose calloused hands would transform into clenched fists and the hands that would take up arms against the oppressor.

Having been released from jail, Ericson would again be part of the legal democratic movement and would maximize the relative freedom he enjoyed to perform, give workshops, write, and most importantly, organize. Upon his release, he rejoined the peasant movement. In his time helping the farm workers of Hacienda Luisita, he would write the song “Sampung Taon”, to mark the 10th year of the Luisita Massacre.

Ericson’s class origin was from the lower petty bourgeoisie but having enormous talent and skill, he could have easily moved up the social ladder. However, throughout his activist life, he sought to remold his outlook to become a proletarian revolutionary. He accomplished this by working and living with the poor peasants of Bicol, Samar, Tarlac and Negros. And it was this period of intense revolutionary struggle that brought out the best in Ericson as an artist for the people.

Ericson and Kerima quietly left for Negros Island in 2018 to continue their revolutionary work among the peasant masses and sakadas. Kerima would be martyred in a firefight in August 2021, while Ericson would be summarily executed by the military on November 30, 2022, in Kabankalan, Negros. Their legacy would remain even after their untimely passing, as these reflect not just artistic excellence but more importantly, the great cause of freedom and democracy. (Juan Monumento) ###

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