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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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Learning is a Collective Process

in Mainstream

A not so typical classroom is found usually deep in the forest. It is a regular feature whenever the red fighters are encamped. At the center of the “classroom,” nestled among trees, is a canvas or black tarpaulin or manila paper that serves as “blackboard.” Around it, members of the people’s army gather—sitting on rocks or on the ground—as they intently listen on their facilitator. At times, the seriousness is interrupted by laughter when they fumble in identifying letters or numbers.

With pens and paper, the Red fighters learn the alphabet—the vowels and consonants—as they read and write the lesson for the day. A member of the red army who had gone to school usually acts as facilitator as he/she also learns how to adapt to the students’ needs and to fashion creatively the teaching method to ease the learning process. Teaching literacy and numeracy has to be woven into the daily lives and experiences of the members of the people’s army. It makes learning easier and retention of lessons faster.

Thus, even as the sound of A-BA-KA-DA reverberates in the forests, it is not the usual “A is for apple” but “A is for Ambus (ambush), B is for baseng masa (mass base), K is for kasama (comrade), and D is for digmang bayan (people’s war).

These classrooms, like the NPA units, are mobile, too. Wherever and whenever the situation allows, the Red fighters always find time to study—literacy, numeracy, and theoretical studies. Learning is a collective practice, too. Tutorials are practiced among students, with the more advance learner assisting those who have difficulties with their lessons. The more determined students, and those who want to keep pace with their classmates, continue to study in the evenings, making do with whatever light is available or allowed in camp sites.

Making up for government neglect in education

Majority of the Red fighters came from the peasantry; many of them have not gone to school or had stopped schooling at an early age. Despite the free tuition in public schools, children stop going to school because their families cannot afford the cost of transportation, the expenses for school projects, and a host of other expenses, even snacks. Other families who survive on a daily basis need their children to lend a hand in household or farm chores, or to do odd jobs as in the case of urban poor dwellers. Illiteracy has been a cause of discrimination as well as exploitation especially for peasants and indigenous peoples when they trade with other sections of the population.

Hence, literacy and numeracy become part of the daily lives of the people’s army. It strengthens the Red fighters’ confidence when they know how to read and write. It also facilitates their study and grasp of Marxism, Leninism, and Maoism. This improves the knowledge and skills they impart to the masses.

In some guerrilla zones in Mindanao, for example, Red fighters were also taught basic science before they attend the Basic Party Course. These basic science concepts aid the members of the people’s army in understanding the core concepts of dialectical and historical materialism.

The revolutionary movement’s education program

Literacy and Numeracy is only among the many courses offered by the Party to its members, the Red army, and the masses.

As part of its cultural revolution, and guided by nationalist, scientific, and mass-based principles, the Party consolidates its membership and the masses through its education program. The various courses also prepare the NPA and the masses in establishing and administrating the revolutionary organizations and the organs of political power in the countryside.

The three-level education in the Party—basic, intermediate, and advance—aims to deepen the members’ understanding of Marxism, Leninism, and Maoism, and how they are applied to Philippine society and revolution.

Activists also learn from various courses on national democracy through the Pambansang Demokratikong Paaralan (PADEPA) or the national democratic school. Subjects on Philippine society, the national democratic revolution, revolutionary perspective and attitude, special courses on women, indigenous peoples, peasants, and workers, and analyses on various national issues such as the peace negotiations are among those taught in the PADEPA.

Special courses and skills training on various fields are also available—military, health and medicine (including surgery), math and science, arts and literature, leadership and management, national and international laws and protocols, philosophy, etc.—given for free in the people’s army and the Party.

These courses, along with revolutionary practice, steel the members of the revolutionary movement, strengthen their will to fight and win the national democratic revolution.

Meet the Graduates

(Adapted from “Mandirigmang mag-aaral, gerilyang paaralan” Bigwas, February 2022 issue, official publication of West-Central Luzon)

Ka Dyun, a red fighter from the Aeta indigenous group

One of his teachers called him bobo (stupid) because he was unable to read a word written on the board. He was shut in a room until he filled the board with that one word, which surprisingly he couldn’t remember anymore. Ka Dyun was traumatized by the experience, he lost his confidence that he decided to leave school at an early age. He only finished grade one. Little did he know that when he joined the red army he would attend school again, this time, in the pulang paaralan (red school.)

Ka Dyun was motivated by his desire not just to serve the people, but to serve them the best he could. He learned how to read and write to gain confidence and to hone himself as a capable and skilful Red fighter. With the help of his comrades in the people’s army, he diligently studied writing and reading during classes and in the evenings, when their schedule allowed.

Bit by bit, he learned to write his name, then the letters of the alphabet; write and read words related to their situation and surrounding until he was able to construct and read sentences.

The daily accounting of his platoon’s supplies and resources was his practical exam in addition, subtraction and multiplication. How to determine the rate of exploitation of traders and landlords among the peasants and indigenous peoples where they operate became a higher learning in arithmetic.

Slowly but progressively, he and his collective succeeded in Ka Dyun’s schooling. Ka Dyun was especially grateful to Ka Islaw, a martyred comrade who used his drawing skills to facilitate Ka Dyun’s learning. To Ka Dyun, Ka Islaw’s inspiration will continue to propel him to learn and hone his skills and become a well-rounded revolutionary for the victory of the revolution and the masses.

Ka Baytan, Ayta from Zambales

It took him and his brother two hours to reach their school, alternately crossing river tributaries and lahar several times. At school, Ka Baytan and all the other pupils were cramped in two small rooms. One room is shared by those in Grades 1 to 3; the other room for pupils in Grades 4 to 6.

In a room, a teacher segregates the pupils by row per grade level but they are either seated side-by-side or back-to-back; each grade level doing their own activity simultaneously. One grade level may be reading, the other writing, and the other reciting. This is what the Department of Education calls the “multi-grade system” which is implemented in far-flung communities because of lack of teachers and school facilities. The set-up discouraged Ka Baytan to continue studying such that when he reached Grade 3 he stopped.

Because a Red fighter is also a cultural worker, Ka Baytan’s interest in music and learning to read and write converged. He did not only sing during cultural activities but copying lyrics of revolutionary songs to his notebook taught him writing and eventually reading.

His interest in studying was definitely revived when he joined the people’s army. For one, he had 10 Red fighters who alternately taught him to read, write, and count. He was also encouraged to continue learning because he realized that his lack of education from the bourgeois school system did not hinder him to learn Marxism-Leninism, and Maoism.

When he finished the Basic Party course, Ka Baytan was in high spirits, having experienced for the first time to graduate. “Dito lang ako sa hukbo nakaranas na grumadweyt”, he said during the graduation rites held by his unit of the people’s army. (Iliya Makalipay) ###

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Pure Joy with the Masses

in Mainstream

The start of the “ber” months signals the most celebrated holiday of the year in the Philippines. Jose Mari Chan’s song, “Christmas in Our Hearts” fills the airwaves. It is the season of hope in everyone’s heart, a season to rejoice. In the cities, malls and parks compete for the highest Christmas tree built. Dancing lights dazzle as people rush to buy gifts and noche buena items to feast on.

But it’s a different story in the countryside. Ka Ponsoy, a member of the NPA, in his account in Mga Kwentong Kasama, described what it’s like in the countryside and in the guerrilla zones:

Only a few communities celebrate Christmas as festive as in the cities. Some hang lanterns and Christmas lights where electric power is available, still full of hope. They also prepare special meals for the children who will come home for the holidays. However, to most people in the barrios, Christmas is just another day as their stomachs grumble no matter how arduous they toil the whole year round. Worst, typhoons usually lash in the last quarter of the year or some other unforeseen bane comes, depriving the farmers and fisherfolk their source of livelihood.

In the guerrilla zone, Ka Ponsoy found no difference. Sometimes they do cook for the occasion or the masses bring them some food. But most of the time, like most of the masses, they just sleep on Christmas’ eve.

A different kind of Christmas

During Ka Ponsoy’s first year in the people’s army, he would miss the “joyous” Christmas he was used to when he was still a civilian. But he would soon find out that December is not entirely cold and gloomy in a guerrilla zone. There was another reason to celebrate. Comrades and the masses are full of excitement over the most awaited day of the year—the commemoration of the founding anniversary of the Communist Party of the Philippines (CPP). The celebration is remarkable not because of its pomp. In fact, most of the time, it stands out in its simplicity. There are even occasions when the only food is camote (sweet potato) and balinghoy (cassava). Although when situation allows, allies from the town or city centers would send lechon or ham.

Through all these, there is no comparison to the warmth and happiness one will experience in the guerrilla zone. The smiles are real, the laughter profound even amid constant threat of military attacks. Everyone knows that the celebration is a testimony of another year of success and yearning. Another year to frustrate the enemies as the masses secure themselves, their dreams, and their future. This gives Ka Ponsoy a queasy twinge in his heart. They also pledged, that no matter what, they will continue the fight. This is the most exhilarating and memorable experience for Ka Ponsoy. Everyone is confident to face the new year with heaps of challenges to surmount, obstacles to surpass and problems to overcome. Since the anniversary celebration is the culmination of a year-long struggle, all are excited.

Preparing for D-day 

Should the loads of work allow, preparation for the anniversary celebration starts around October or November. Discussions on the composition of the steering committee and the plans for the program commence. What will be the cultural presentations and who will perform? Who are the speakers, including those representing the different organizations? Likewise, who will participate in the military drill?

By December, actual preparations begin. Rehearsals for the cultural presentations and the drill are done. Technical requirements are ensured—flags, the stage, mural or backdrop, sound system, food, invitations. The masses are never left out in the invitation. No matter how simple the celebration is, be it in the dense forest or in a dilapidated structure in the coconut grove, whether there is special food, sound system, mural on stage or none, inviting the masses should not be missed out. Otherwise, they will feel offended and will nag the program organizers to no end.

On the Actual Day 

The early hours of the actual day are already filled with excitement. During the opening salvo, all are jittery as the drill with the accompaniment of the song Internationale pushed on. The speakers and the cultural performers are all agog in the last minute of their practice.

The excitement of the masses are double than that of the comrades. They make sure to come early to the venue. At times, some even spend the night at the NPA camp so they won’t be late for the activities. They come in their best dress, no matter how simple. Even when it rains, and the path becomes muddy and the trek difficult, they would come. They even bring food to share.

During the program speakers are nervous, despite their having delivered the messages for the Party, the New People’s Army (NPA) and the National Democratic Front of the Philippines (NDFP) so many times before a huge crowd and the media. However, upon gaining composure, the intensity of the emotion and agitation they impart is inspiring and inciting. The speakers from the different organizations could not be outdone. In some occasions, comrades seize the opportunity to gather the masses for short discussions on the stand and principles of the revolutionary movement.

The performers in the program are a mix of people from the army, the masses, the elderly, and the children and youth. The lack of gracefulness does not hinder the performances of revolutionary dance. Off key and out of synch singing are not an issue as they render their songs with revolutionary spirit. Volunteers, or those not in the program, are given the chance to speak or perform. Cultural performances to celebrate the Party anniversary live up to what the Great Leader Mao Zedong had said: An army without culture is a dull-witted army, and a dull-witted army cannot defeat the enemy.

It is a delight that the celebration for this occasion is neither bound by time nor form. Even in militarized areas, comrades find unique ways to celebrate: a simple greeting to one another as they walk along, a warm smile or an embrace for the masses they meet.

Realization

In the cities, Jose Mari Chan’s song goes on:

“Let’s light our Christmas trees

For a bright tomorrow

Where nations are at peace”

But how could there be peace, in a screwed up world with its rotten system, where the oppressors and exploiters rule and tyranny and greed persist? The oppressed and exploited will rise. To rebel is right and just.

Through time, Ka Ponsoy came to understand there is no need for a lot of things—fiesta food, Christmas decors, money—to be happy. It is a different joy to know that comrades and the masses are united by one goal: to serve the people. Nothing compares to the jubilation seeing comrades and the masses who had been with through numerous tribulations and life’s storms, alive and smiling. Hope springs eternal where everyone loves the Party and the revolution.

Although at times, Ka Ponsoy still misses the Christmas he used to know, he will never exchange the happiness and the liberating spirit that he feels with every anniversary celebration of the Party, as well as those of the NPA and the NDFP, and other events and celebrations in the revolutionary movement. ### (Pat Gambao, adapted from “Mga Kwentong Kasama“, published by the Gintong Silahis Platung Pangkultura BHB-Bikol, 2022).

 

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Rachelle Mae Palang, Press Freedom Fighter and Health Worker

in Cherish/Mainstream

If Rachelle Mae Palang’s name is familiar, it is because the Southeast Negros command of the New People’s Army (NPA) was named after her. Rachelle Mae died at age 22, on September 18, 2008, in the hands of the fascist troops while on a medical mission. Naming the Southeast Negros Command of the NPA after her memorialized her life—a patriotic youth, another best of the best who chose to serve the poorest of the poor.

She was an outstanding nursing student, a leader, and a campus journalist. These gave her a keen grasp of issues and awakened her to the ills of society. As an avid advocate of press freedom, she assiduously fought against violations of the rights of people to information and free expression as well as campus repression.

After obtaining her degree in nursing and passing the licensure exam, she immediately volunteered to go to the hinterlands of Negros to serve the peasant communities where health care system has long been neglected by the government. She dreamt to be a doctor after passing the national medical admission test so she could better serve the downtrodden and disadvantaged. However, that dream perished with her untimely death.

Rachelle as press freedom fighter 

Mae Mae, as she was fondly called by her closest friends at the Veluz College in Cebu City, was endeared to many for her bubbly, zany demeanor as well as her generosity to help. She stood out as a conscientious and indefatigable student leader. She fought not only for press freedom but also for the students’ democratic rights and welfare.

While Editor-in-Chief of the Vital Signs, the official publication of Veluz College, she was elected Vice President for the Visayas of the College Editors Guild of the Philippines (CEGP) and served for three years. During her term, she helped reopen campus publications and establish student papers in colleges and universities that had none.

Having campus papers is a democratic right of the students. Mae Mae was aware that campus press is an important platform for students to express their ideas, develop critical thinking skills, and in presenting the people’s point of view on various issues and concerns.

Even after her term with the CEGP, Mae Mae continued to contribute to the organization by documenting cases of press freedom violations in Visayas.

Healthcare for the people 

After passing the nurses board, Rachelle opted to go to the countryside to serve the most oppressed and neglected sector of the country—the peasants and farm workers. She refused to go abroad, the goal of many of those who chose the nursing profession. During her brief but meaningful medical mission, she discovered the integrative work of the people’s army among the peasantry. The red army—while persevering to satisfy the basic demand of the poor peasants and farm workers for their rights to the land they till, achieving minimum and maximum gains—also provided health care for the masses through education, planting and production of herbal medicines, improvised medical kits, and other alternative treatment.

The martyrdom 

Barely had Ka Hannah finished her medical mission when a composite unit of the 79th Infantry Battalion and elements of the Citizens Armed Forces Geographical Unit (CAFGU) chanced upon them at the border of Dauin and Zamboanguita Villages, in Negros Oriental. Ka Hannah and her companions where on a break from a meeting. That was September 2008 when Ka Hannah was killed along with Federico “Ka Val” Villalongha and Gerry “Ka Regan” Cabungcag. The Mt. Talinis Front Command of the NPA belied the claim of the Philippine Army that there was an armed encounter.

Unarmed, Ka Hannah was shot point blank, her face hardly recognizable, while signs of torture were evident all over her body, a violation of the rules of engagement under the International Humanitarian Law.

Ka Hannah’s martyrdom, as well as those of the other patriotic youth before her who had aspired to change the world, is a constant inspiration. Their bold and selfless sacrifice is a challenge to the youth to take the noble path to national and social liberation. (Patrocinio del Rosario) ###

 

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