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THE NEWSLETTER OF FRANCISCAN MISSION PARTNER

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I was one of the privileged participants of the 6th Franciscan Dialogue Program held in Binoligan, Kidapawan City. The first two modules of the said program dealt with 1) identifying and healing the root causes of the MINDANAO conflict, and 2) imbibing the dialogical values, knowledge, and skills needed to live out the so-called "3-fold dialogical processes", i.e. intercultural, interreligious, and dialogue with the poor.  In order to deepen and concretize everything that we have learned from those two modules, the third was a 5-day EXPOSURE in either a Lumad or a Muslim Community.  It was in that juncture that I stayed in Barangay Lagunde, Pikit North Cotabato - in a purely Muslim neighborhood.

The following poem was written for the children I had the chance to PLAY with during those days of exposure.  These were the kids who ran for their lives and hid themselves from those series of bombs and explosions in the years 1997, 2000, and 2004.  They were those who have seen the warplanes right above their heads. They were among those jampacked in the grief and misery of the evacuation centers.

They are NOW the children who do NOT tremble nor cry.  They are those who now SPEAK - but always with a clenched fist - both angry and fearful.  They are now the pupils who walk aimlessly in and out of the classroom, screaming and boxing with each other during class hours.  They are now those who are DEAF to any lesson - be it academic or moral, BLIND to reprimanding stares and grouchy faces of helpless teachers, INDIFFERENT to their shouts and ridicules, NUMB to the pain of the bamboo stick.  They are now the children who DREAM of being REBELS and SOLDIERS in the future they were taught to mistrust.

At one point during the GAME, I made a PAPERBOAT that seemed to fascinate a number of them.  I handed it to one little boy who started to play gently with this "new and vulnerable" toy. BUT . . . another kid created his own - very much like the one I made, except for the flag he added inside the boat.  The flag bears the words: PNP HOLES.

The bell rang and they had to go home.  There was no chance for me to create another paperboat that would risk face the fuming challenge of the PNP HOLES - whatever that means!

So goes this poem:

Huwag mong tingalain ang eroplanong pandigma

Galit na halakhak sa kamusmusang nagluluksa

Sumasayaw sa putuka't mga kanyong dambuhala

Habang kapatid mo'y naglalaho na lang bigla

 Humihikbing nakaraang isinisigaw ng 'yong mukha

Nagkukubling panginginig sa kamaong nakahanda

Pa'no muling bubuuin ang nalusaw mo nang tiwala?

Pa'no muling maibabalik katuturan ng Balarila?

Huwag mo munang isuko ang iyong pagkabata

Huwag ka munang maging manhid sa panaghoy ng ulila

Hindi musika ang kalampag, bulyaw at pangungutya

Sa taynga mong nasanay na sa dagundong ng digmaan.

 Subukan mong makalikha BANGKANG PAPEL sa simula

Papanatagin ang loob mong nilulunod ng luha't sigwa

Hayaang anurin siya ng mga pangarap mo't gunita.

Huwag mong kit'lin ang pag-asa sa pagtunog ng kampana,

Sasapit din BANGKANG PAPEL sa bukas na mapayapa.

 

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 Will it be still Garci’s year this time or a new player will emerge to rock the country’s unstable political and economic situations. Will politicians be used again by their hungry colleagues to create chaos and disinformation campaign for their own political agenda? Will it still be “I’m sorry . . .”   or “Don’t give up on us . . .”?

 Provoking and feeding situations of conflict are often less real and added further subdivisions among the people. Within the various political groups, whether ‘pro’ or ‘anti’, the obvious question is whether these are ‘for the people’ or ‘against the people’. All concurrent factors, whether socio-political, economical or cultural, are complex wherein people may actually interpret these as a way of finding a full justification of what they are desperately fighting for. For example, in Mindanao, between our Christians and Muslim Brothers, wherein the conflict and struggle for the land has taken on the contours of both racial and religious antagonism, to solve the conflicts a war is made or a ‘jihad’ is declared. The powerless and the innocents, mostly children, are the victims of these conflicts. It is imperative that we find ways to show concern for the precious lives of innocent civilians and children. As a Franciscan and a Christian, I feel uneasy about the violent conflict in Mindanao. It is clear that this kind of conflict that traumatized our brothers in Mindanao, killing innocent people, must be resisted and stopped as effectively as possible. Indeed, every nation must protect its citizens from such murderous conflict.

 Will there be PEACE? This is the question that can be reasonably asked, until the underlying socio-political, economic and cultural issues are solved, a meaningful situation of dialogue can be established. Without dialogue, true peace can never come to dwell among us. Despite the hardening of positions and increasing intolerance, optimistic eyes can still see a glimmer of dialogue between Christians and Muslims or between various religions. In the Second Vatican Council document, the Pastoral Constitution Gaudium et Spes (stated that mankind will not succeed in ''building a truly more human world for everyone, everywhere on earth, unless all people are renewed in spirit and converted to the truth of peace'') and decree Ad Gentes and other related decrees, the Church opens its door, a favorable development in Ecclesial teaching which brought the value of dialogue to the forefront. The call of the Church has become preeminent in her thinking and practice in relation to other religions and even to the whole world. It is not an easy path to take but we are there and ready to take that road. And we need to work harder to bring our actions into greater harmony with our words.

 At this point, we look to an incident in the life of St. Francis that can serve as a model for solving conflicts in a nonviolent way and for improving understanding between Christians and Muslims. Francis of Assisi, who lived during the time of the Crusades, had come to distrust violence and war. In the year 1219 he sought a non-violent way to solve  the conflict between Christians and Muslims. Francis journeyed to Damietta, Egypt, near the mouth of the Nile, determined to have a dialogue with the Sultan of Egypt and succeeded in getting an audience with Sultan Malek-el-Kamel. The sultan saw Francis' enthusiasm and courage and listened to him courteously and with admiration. In our day, we need to follow the example of St. Francis and the sultan and reach out in respectful dialogue with our brothers and sisters of different religions and cultures.

 It is mention in the ‘Franciscan Dialogue Program’, that dialogue is not a cordial exchange, or an open discussion and or a kind of negotiation, but a communication of our most intimate selves. The blending of our hearts and the profound desire for a communion not aimed at winning or convincing or converting, but a way of opening up to a brother without prejudice, listening and discovering him, understanding his deep faith and learning from it. It is in this milieu that we witness the sacrifice that Jesus Christ had made for us, a living witness of the martyr who is born from love . . . who died and rose again precisely for this reason.

 

  Di mo man makamit kapatid at kaibigan

ang iyong minimithi’t pinapangarap

sa bayang iyong sinilangan at kinamulatan

sa napakailap na kapayapaan at pagkakaunawaan

wag kang bibitiw kapatid at kaibigan,

may pag-asa pang atin mapanghahawakan.

 

 Umusad man o hindi ito kapatid at kaibigan

tayo’y magkatuwang na babalangkas sa katotohanan

na maabot ang tunay na kahulugan ng kapayapaan . . .

Iba man ang ating mundong pinanggalingan magkaisa tayo kapatid at kaibigan sa ating adhikain ipinaglalaban.

 

 Kapayapaan at pagkakaunawaan kapatid at kaibigan

yan ang sigaw ng karamihan sa mapang-aping kapaligiran

dito o doon, saan man sa mundong ginagalawan,

magkaiba man ng kulay o lahi, Kristiyano man o Muslim

iisa ang adhikain natin kapatid at kaibigan

na makamtan ang tunay na mithiin na atin inaasam . . .

ang tunay na Kapayapaan at Pagkakaunawaan.

 

 

 

 

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