bantayog.foundation

This essay was written by Bantayog ng mga Bayani martyr, Valerio L. Nofuente, in 1979 in reaction to the proposal to ban jeepneys on major roads of Metro Manila, and to eventually get rid of PUJs in the metropolis.

Source: Sagisag, Disyembre, 1979, Page 5 -9


Naging bahagi ng di-magkamayaw na usapan ang plano na hindi pahihintulutang pumasada ang mga dyipni sa mga pangunahing kalsada upang sa hinaharap ay tuluyan nang alisin ang behikulo sa loob ng Metro Manila.

Natigatig ang libu-libong drayber at operator at may ilan pang libong mekaniko at manggagawa sa maliliit na motor shop at tindahan ng segunda- manong gylong at baterya. Nangatwiran silang bakaw ala sa matuwid na tanggalin nag pinagkukunan ng ikinabubuhay ng marami at sinasakyan ng milyun-milyong mamamayan.

Ang dahilan ng pagtutol ng ilang estudyante ng sining at ilang mga dayuhan sa plano’y nakabatay sa katangian ng sasakyan bilang ispesimeng pangkultura . Ang dyipni, sa kanilang paningin, ay isang pambihirang ekspersyong pansining ng sambayanan. Patayin mo sa lehislasyon ang sasakyan at pinigilna rin ang kakayahan at Kalayaan ng bayan upang lumikha.

Sa kabilang dako, pinuri ng ilang nananangan sa kapakanang pang- ekonomiya ang pag-aalis ng dyipni, Panahon ngayon ng krisis sa langis at ang dyipni ay maaksaya sa gasoline kung bibilangin ang nakakaya nitong isakay na pasahero sa isang normal na byahe.

Ang pagsang-ayon ng ilang motorista’y nakasalig sa pagkayamot sa drayber na akala mo’y hari sa aspaltong gubat, walang sinusunod na batas kundi ang makadampot ng pasahero. Magaspang sumingit, humihinto kahit saang sulok, humahagibis kahit lubak, at nakakapundi ng tainga ang lakas ng stereo.

Sa panig naman ng ilang lagging-duda, ang panukala ay hindi raw dapat ikabahala sapagkat bahagi lamang iyo ng mga ningas-kugong programa. Paano raw matatanggal ang dyipni gayong bahagi ito ng institusyon at kulturang Pilipino? Parang sinabing lipulin ang lamok sa Metro Manila. Katunayan, mahigit nang sampung taong pasulput-sulpot ang plano at operasyong alisin ito, pero hayan at lalong dumarami.

Para sa dayuhan, ang behikulo ay “kataka-taka”, “pambihira”, “kakaiba”, at kung minsa’y “imposibleng sasakyan.” Sa mga oras na matrapik, ang mga kalsadang may dikit-dikit na bumper ng dyipni ay nagmumukhang isang mahabang hardin ng mga bulaklak na iba-iba ang kulay sa buwan ng Mayo. Sa mga probinsya, ang dyipining may kapasidad na dalawampung pasahero’y nakapagkakarga ng tatlumpu sa dami ng sabit sa estribo, at bukod pa sa mga kaing ng gulay, sako ng bigas at sisidlan ng kambing na nakatali sa bubong.

Ngunit para sa maraming Pilipino, ito ay singkaraniwan ng kaning araw-araw ay ipinanglalaman sa sikmura. Ito ang maaasahang sasakyan ng manggagawa papunta sa pabrika, ng estudyanteng naghahabol sa klase, ng nanay na tuwing umaga’y gumaganap ng tungkuling pasampu-sampong pisong pamalengke, ng nag-oopisinang naubusan ng pantaksi, at maging ng executive sa panahon ng krisis sa gasolinang espesyal.

Ang dyipni ay katulad ng maraming bagay at ugaling bahagi ng buhay- Pilipino. Ang disenyo ay halu-halong maski papaanong tulad ng sangkap ng lutong pinakbet, atm akulay na para ng ng pistang Ati-atihan sa Aklan. Ang loob ay sing-ingay ng palengke ng Dibisorya, ngunit relihiyosong tulad ng simbahan ng Quiapo.

Bawat dyipni ay iba, walang magkapareho. Kung baga sa pintura, ang pintor ng dyipni ay ayaw sa reproduksyon. Kung nagkataong medyo nagkahawig ang dalawang dyipni, ang tsuper naman ang gumagawa ng kaukulang pagbabago sa paglalagay ng adorno. Ito ang dahilan lung bakit mahirap ilarawan ang isang dyipni at sabihing ganito na ang lahat ng dyipni sa buong bansa. Ang manggagawa lamang ay maglalarawan ng tipikal na uri.

May pagpagpapahalagang Pilipino na makikita sa dyipni ang paglalagay ng dekorasyon sa harapan. Sa Pilipinas, maaaring walang kaayusan sa loob ng bahay, ngunit unang napagbubuti nag harapan ng bahay na nilalagyan ng mamahaling kurtina at pasong may halaman. Kaya nga sa simbahan sa Pilipinas, malimit na hindi pa tapos ang construction ng simbahan, ngunit ayos na ang magandang façade na may palamuting arkitektural. Sa dyipni, ang laging pinakamakulay ay ang harapan.

Nakasentro sa bubong ang pula at putting plastic na korona at tila ito’y simbolo ng pagkahari dahil malimit na may nakasulat na “Jeepney King”, “Queen Annie”, “Tony D’ Great”, “Superstar Cheryl”, “Magnificent Bong”, o (ang hari sa gawaan ng dyipni) “Sarao Motors Inc.” Sa gabi, nakapaligid dito ang kikislap-kislap na ilaw na tila patalastas sa bilbord. Kung minsan, may asun na sun visor sa ilalim ng korona, na may nakadipang plastic na pakpak ng manok o agila, at napapalibutan din ng ilaw.

Ang tila kisame ng bubong ay malaking espasyo at dito’y sarisaring disenyo, pangalan, at pamagat ang mababasa – lahat ng pangalan ng buong angkan ng opereytor, na nag mekanismo’y ginagaya marahil sa bus at ganito ang tagubilin: “Hilahin ang pisi, ang pagsutsot sa aso, pagpara sa tao.” Parang sinasabi nito na “Ako’y hindin alipin—ako’y tao ring tulad ninyo.”

Ang dyipni ay literature ng isang tribo sa makabagong panahon. Pumasok ka sa dyipni at maging bahagi ng isang tribo upang basahin nang kolektibo ang comic strip ni Barok sa bubungan, ang mga pangalan ng kamag-anak ng opereytor o ang mga istiker at “kawikaang” nakasulat doon. Ang pasahero sa dyipni ay hindi indibidwalistang nagabbasa ng diyaryo, nakikibasa siya sa samut-saring literature, nagmamasaid sa iba’t ibang sining sa loob ng sasakyan.

Tila elastikong goma ang kapasidad ng dyipni. Repleksyon wari ito ng kapangyarihan ng Pilipinong umangkop sa sitwasyon. Ang 16 na pasahero ay kasya, pero pwede ring gawing 17, at kung may sasakay pa, pwedeng gawing 18. Kung hindi kakasya, sumabit na lang, aabutin ng nakaupo ang kargada, at kasya pa rin. Parang bahay ng Pilipino ang dyipni. Huwag ubusin ang panahon sa kaiisip kung paano natutulog ang pamilyang may sandosenang anak sa loob ng barung-barong. Mahusay mamaluktot ang Pilipino habang umiiikli ang kumot.

Bawat sakay ng dyipni ay tila bahagi ng isang kolektiba. Iyong nasa tabi ng drayber ay tila na-ordinahang abutin ang pamasahe ng mga nasa dulo upang makaabot ito sa drayber. Ang para ay pasa-pasa. Kapag pumapara ang isa, lahat halos ay nakikisutsot at nakikipara. Kapag may batang sumasakay, kinakalong upang mapagbigyan ang ibang sumasakay. Ang lahat ito’y may dalang babala—kapag hindi na matagalan ng Pilipino ang pamamaluktot, sabay-sabay rin silang gigising at tatayo. Tila may ritwal na ginaganap sa loob ng dyipni. Ang mata ng pasahero’y wala sa direksiyon ng patutunguhan. Sila ay magkakaharap, hindi ito lugar para sa indibidwalista.

May ekonomikong dahilan din ang drayber kung bakit nais niyang mapuno nang sobra-sobra sa kapasidad ang dyipni kahit lumabag siya sa batas. Mataas ang lahat—boundary, diesoline, gasolina; at ang tong sa pulis nap ag tumaas nag presyo’y tumataas din. Kaya ang drayber ay kinaiinisan. Pumaparada kahit bawal, ihihinto ang pasahero kahit saan, magaspang sumingit na tila may karera. Kailangan niyang kumite. Magbubunganga si Misis sa hindi magkasyang panggastos. Mataas na rin ang presyo ng simpleng dibersiyong pag-inom ng beer at pagdalaw sa cabaret.

Gayunpaman, hindi dapat ikatuwa na lamang nang walang paglilimi ang dyipni. Hindi dahil nandito ang inobasyong Pilipino ay dapat nang yakapin. May katwiran ang panukalang alisin ang dyipni. Kung ikukumpara sa bus, mas magastos at mas maliit ang kapasidad ng dyipni. Para itakbo ang ilang pasahero, halos parehong dami ng gasoline, gulong at spare parts ang nauubos. Nagpapalala ito hindi lamang sa trapiko at sa krisis sa gasoline kundi pati na rin sa pagsandig natin sa korporasyong multinasyonal.

Ilang beses nang ninais pahintuin ang dyipni, ngunit hindi nagtagumpay dahil bahagi ng dyipni ang suliraning sosyolohikal. Maraming walang trabaho sa Pilipinas, at ang dyipni ay nagbibigay ng trabaho sa libu- libong paekstra-ekstrang drayber at mekaniko. Makitid ang mga kalye at hindi kasya ang bus.

Kung talagang kailangan ipagpatuloy ang pag-aalis sa dyipni sa mga pangunahing daan hanggang tuluyang alisin ito sa buong Metro Manila, ituloy natin. Kapakanang Pambansa ang dapat mangibabaw. Gayunpaman, sa pagsasabatas at pagpapaunlad ng plano, isaalang-alang lamang na ang dyipni ay behikulong may sakay na kasysayan, sining, at kultura.

Explore the inspiring tales of change and resilience with "Rekindled: Children's Narratives." These powerful stories recount memories of pain, injustice, and oppression, but also highlight the transformative power of collective action towards the common good. Discover how positive change can be achieved through strength, resilience, and unity.

Speech delivered by Atty. Jose Manuel Diokno, Dean, College of Law, De La Salle University, at the 2010 Annual Celebration Honoring Martyrs and Heroes, Bantayog ng mga Bayani Foundation, as Guest Speaker.



Senator Salonga, the moving force and Chair Emeritus of Bantayog ng mga bayani; Bantayog Chair Mr. Alfonso Yuhengco; the officers and trustees of the Bantayog Board; your Excellencies, members of the diplomatic Corps; the families of Roy Acebedo, David Bueno, William Chua, Jesus Fernandez, Art Galace, Eduardo Lanzona, Salvador Leano, Vicente Mirabueno, Alfredo Mendoza, Armando Mendoza, Modesto Sison, Teresito Sison and Rolan Ybanez; Mrs. Pearl Doromal and the family of the late Quintin Doromal, who touched so many lioves, distinguished guests; friends.

“Buhay inialay sa sambayanan, bunga kalayaan.”

These words are inscribed on the epitaph of Modesto Sison, one of the Filipinos we honour today; but they ring true for every hero whose name appears on the Wall of Remembrance; for every man, woman and child who gave their lives for truth’ justice, peace and freedom; and for all Filipinos who have devoted their energies to shaping a nation for our children.

Roy Acebedo, David Bueno, William Chua, Jesus Fernandez, Art Galace, Eduardo Lanzona, Salvador Leano, Vicente Mirabueno, Alfredo Mendoza, Armando Mendoza, Modesto Sison, Teresito Sison and Rolan Ybanez were ordinary people who could have chosen to live ordinary lives: Instead they chose to live lives of meaning, by dedicating themselves to something larger than their own mortal existence – the causes of truth, justice, peace and freedom.

To borrow the words of Vaclav Havel, the 13 men we honour today were men who, like the heroes who came before them, “lived within the truth.” Living in the truth is “directly doing in your immediate surroundings what you think needs doing, saying what you think is true and needs saying, [and] acting the way you think people should act.”[1] Those who live in truth transform not only themselves but those around them. Like beacons of light in a time of darkness, they shine with intrinsic worth. In the words of Emilio Jacinto:

“Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangos ng ilong at puti ng mukha, wala sa pagka-paring kahalili ng Diyos, wala sa mataas na kalagayan sa balat ng lupa; wagas at tunay na mahal ang tao, kahit laking-gubat at walang nababatid kundi ang sariling wika, yaong may magandang asal, mayisang pangungusap, may dangal at puri; yaong di napaaapi’t di nakikiapi; yaong marunong magdamdam at marunong lumingap sa baying tinubuan.”

xxx

“When these ideas firmly take root and the golden rays of Freedom shine forth on the subjugated Isles, and spread their glorious light among all our countrymen in unending happiness, then each life sacrificed and all manner of hardship and suffering shall have been more than worth it.”[2]

The birth anniversary of Gat Andres Bonifacio is a good day to examine our collective existence as a nation, to ask where we are going, and what we can do to make our country a better place. For Bonifacio was, in many ways, the quintessential Filipino: a man of the people, by the people, and from the people, whose abiding belief in independence forged these disparate islands into a nation. A man who took to heart what Mabini expressed so beautifully, that as Filipinos our fundamental duty is to “[l]ook upon you countryman as more than a neighbor. See in him the friend, the brother or at least the companion to whom you are bound by one single fate, by the same joys and sorrows, and by equal aspirations and interests.”[3]

Roy Acebedo, David Bueno, William Chua, Jesus Fernandez, Art Galace, Eduardo Lanzona, Salvador Leano, Vicente Mirabueno, Alfredo Mendoza, Armando Mendoza, Modesto Sison, Teresito Sison and Rolan Ybanez defended the rights of others as they did their own. They lived “lives of truth.” They have shown us the way: it is up to us to carry the torch and keep the fire going.

“Buhay inialay sa sambayanan, bunga kalayaan.”

As we inscribe their names on the Wall of Remembrance, we would do well to recall the words of Ka Pepe Diokno, who said: “… The people [who have]… given so much of [their] blood and [their lives] … for freedom, cannot be denied forever.”[4]

Thank you and good day.


[1] Jonathan Schell, The Unconquerable World.

[2] Emilio Jacinto, “Ang Mga Aral ng Katipunan,” in Jose P. Santos, Buhay at mga Sinulat ni Emilio Jacinto, n.p.: 1935, pp. 61-63.

[3] La Revolucion Filipina, I, p. 107

[4] Jose W. Diokno, “U.S. Policy and Presence in East Asia: An Insider’s View,” in A NATION FOR OUR CHILDREN (1987), p. 200.

In a social media post dated April 25, 2022, retired general Antonio Parlade referred to the Bantayog ng mga Bayani Foundation, its work and past leaders, with statements that show little respect for truth or fairness.

The names of Senator Jovito R. Salonga and Ambassador Alfonso T. Yuchengco, former chairpersons of the Foundation and both deceased, are cited in the post with statements laced with malicious falsehoods. These two gentlemen have played crucial roles in the Foundation. They contributed immensely to its growth. They continue to inspire us who now run the foundation because of the wise leadership they showed in their time.

Since its establishment 36 years ago, the Bantayog ng mga Bayani Foundation has worked to honor the memory of those martyrs and heroes who sacrificed much in the struggle against the Marcos dictatorship. It strives to memorialize the lessons of that difficult struggle of our nation and help prevent tyranny from returning in the country. It has over 100 members, and is managed by a Board of Trustees chosen by its members. The Foundation works with government agencies, schools, and civic and non- government organizations. We believe in strengthening our democratic institutions and we work to help in nation-building. We support the study and teaching of history, particularly honoring those worthy of emulation by our youth.

The roster of heroes whose names are enshrined in the Bantayog Wall of Remembrance represent a microcosm of our population. The list includes a president of our country, senators, Supreme Court justices, local officials including governors and mayors, physicians, lawyers and judges, educators, journalists, artists, people from various religious communities, as well as farmer leaders, labor leaders, indigenous elders, women leaders, and many, many young activists and organizers.

We face difficult times. Our country needs to strengthen its spirit and hopes for the future. Bantayog ng mga Bayani offers the lives of these martyrs as inspiration. These heroes named in the Bantayog Wall of Remembrance, young or old, educated or not, rich or poor, well-known or not, have one thing in common – the country called on them in a time of need and they gave the one life they had in its service.

Sen. Salonga said in a speech in 2009: “A nation is measured by the quality of the men and women it honors. Were [we] to honor a scoundrel, we could never lift our heads out of a deep sense of shame. But because of these heroes and martyrs, we can stand up with pride and walk together, heads unbowed, knowing that we are honoring ourselves and our nation, more than we are honoring them.

There is nothing we can do to add to their heroism and martyrdom. But there is much we can do to restore the good name and reputation of the nation for which they gave their all.”

That, in sum, describes what Bantayog aims to do.#

Wigberto E. Tañada
Chairperson
The Board of Trustees
Bantayog ng mga Bayani Foundation, Inc.
April 29, 2022

The current craze over K-pop and K-drama  might make us forget the fact that, as with the Philippines, Korea went through dictatorship and had its share of political prisoners. Read below how young and courageous students fought against maltreatment at the Sudaimoon prison in Seoul in 1981.



Click the image below to read the full issue:

The martyrs and heroes we honor each year at the Bantayog ng mga Bayani are silent witnesses of a past generation that faced a dictatorship and contributed its best sons and daughters in the struggle to defeat such a regime.

We lost much to dictatorship; the families of these individuals suffering in a most personal way. But we took courage from their sacrifices and those of many more unnamed martyrs; we faced guns and firetrucks; we gave democracy a new breath of life. We said “Never Again” to abusive rule and to abusive rulers.

In 2022 we commemorate the 50th year of the start of the 14-year repressive and criminal regime of Ferdinand Marcos, his family and his cohorts. They caused thousands to be killed, tens of thousands to be imprisoned, hundreds of thousands to be displaced from hearth and home, and millions to be impoverished. The nation’s coffers were left empty and the people were left shouldering billions of pesos in debt. And yet, like a nightmare come to life, Marcos heirs are now trying to come back to power.

Meanwhile the deadly Covid-19 pandemic has tested our endurance for over a year and a half now. Threats to our lives and the survival of our community life and essential institutions have been exacerbated by our government’s inadequate response as well as government corruption and incompetence.

The national elections set for May next year gives us a chance to choose upright and competent leaders who would direct the way out of the pandemic, look after the citizens’ necessities and livelihoods, and respect people’s rights. The election outcome may determine whether our country rises from or falls deeper than the worst levels of repression and depression it has seen since Marcos.

Bantayog ng mga Bayani is one with the forces in our country seeking to defend our democratic gains. On behalf of the martyrs and heroes it honors, it commits to support the fight for our rights, for truth and justice, and for our national sovereignty. We reject unfaithful leaders and call on all not to allow tyranny to ever again prevail over our country.

PAINTING REPRESSION is a montage of different paintings done by various artists. It gives an overview of Philippine history beginning in 1965 through the EDSA revolution.

The montage features several painters that belong to Kaisahan, a group of progressive artists and graphic artists during the martial law period. These are Pablo Baen Santos, Edgar Fernandez, and Leonilo Doloricon.

Artists that have been active in the protest movement and contributed to this montage are Brenda Fajardo, Boy Dominguez, Edicio dela Torre and Malaya Fernandez.

• Various Artists
• Montage, 2008
• Acrylic on canvas
• 71 cm x 76 cm (each of the 10 frames)

GRASS GROWS. Why does there have to be an “enemy?” The retired military officer who asked this question went on to write a book detailing his insights on the government’s Red scare campaign in the 1950s.

Like today, that time in our history was a time of political unrest, when socialists and communists were hounded, killed or put in prison in order to “destroy the enemy.”

But as long as the roots of the problem remain, the abuses, the poverty and inequalities in our society, the masses will continue to rise, Dr. Dante Simbulan concludes in his extraordinary book.

The Duterte administration is replicating the government’s 1950s campaign. It has chosen to ignore, unfortunately, history’s lessons about rains and grasses and the suffering people.



When the rains come, will not the grass grow again?

(The Socialist Movement in the Philippines: 1920-1960) by Dante C. Simbulan

Published 2018 by Pantas Publishing & Pringint, Inc.

Distributed by Center for the Study of Social Change, and by Popular Bookstore

Read this short but gripping spy story from California. Certain important documents went missing at a Los Angeles conference in 1975 organized by a group of anti-Marcos Fil-Ams and Filipinos in America. The theft was reported to the LA police. Three days later, photos of those missing documents as well as photos of participants in the LA conference were found in the possession of photographers connected with a pro-Marcos newspaper in San Francisco, hundreds of miles away from the site of the theft.

Source: Philippine News, Week of Dec. 20-26, 1975
Credit to: Ferdie A. Fausto, former member of the Movement for a Free Philippines