Editor’s Note: The following article is taken from The GUIDON Volume 55, Number 7, originally published February 1989.
FEBRUARY 22–26, 1986. EDSA. The memory and glory of an upheaval with an odd socio-political and religious tone will forever linger in the memories of all Filipinos who either witnessed it or were touched by it. The memory of EDSA, however, calls for two elements: that of an understanding and a learning of lessons that may be derived from it.
1989. Ateneo de Manila. Is the spirit of ‘86 still alive and applicable to our present situation? Are there still dictators to topple, democracies to establish, and causes to fight for – even within the limited confines of an “exclusive and elite” school?
It is convenient that [we are] only students. We have no definite impact or influence over all forms of authority and there are no causes or dictators to speak of. This is but a school. What’s there to change?
We need only to look at ourselves to discover that there is a crying need for change within us, the Atenean. It is perhaps a cry to bring back the spirit of EDSA within the Ateneo and the Atenean himself.
The spirit of ‘86 saw the regionalistic Filipino come of age. In the fight against the dictatorship, it didn’t matter if one were Ilocano, Tagalog, or Tausug. The Filipinos found a cause and were one behind it.
What about the Atenean in ‘89? Sadly, there is an elite within this elite school. It is both strange and ridiculous to think that given a small population, there is such large factionalism. As such, the previous years have seen the labeling of names to such groups as the “Admi Kids,” “Bench Boys,” “ASSOC,” “Colayco Crowd,” and even the “Chinese Mafia.” What makes matters worse is the stereotyping which accompanies the labeling. Who gave us the right to label, much less stereotype, one another? This may seem [like] a play of words or an innocent identity grouping. But where does this all lead to? Where does the true Atenean character emerge in the midst of such groupings? To ask an even more important question – where do we commit ourselves when we cross that thin line between the interests of our own groups and that of our school?
These groupings may be a sad commentary on the factionalism among the studentry, but even sadder still is the student’s attitude. EDSA saw the victory of involvement over indifference. EDSA saw the Filipinos, numbed and domesticated by the chairs of dictatorship, make a stand. EDSA was not the party or the fiesta atmosphere it was perceived to be; it was a commitment. It was either democracy or death. The shadow of democracy was too real to resist despite the spectre of tanks or bullets.
We Ateneans face no bullets or tanks every day. Neither is there a fledgling democracy to protect within our school. There is however a dictatorship within us, a dictatorship of attitude. It is tragic that apathy is not only a stand within the school, but a way of life. Hence, every year we are treated to the spectacle of elections, when our student government claims they have the mandate of the student body, of students who are practically dragged or forced by friends to cast their ballots.
It must be realized that apathy is a product of social conventions, much like the disease it spreads. Apathy is not limited to the ordinary individual, but emanates from a higher source [that] “spreads” it. As such, the Atenean is not apathetic but numbed to apathy.
The student government must realize that it is an authority and should thus be a step higher than the ordinary Atenean. It is not enough to have the convenient excuse of blaming the Atenean as apathetic. Effective leadership does not mean getting others to comply, but getting others involved. Must the student government wait for the entire student population? Can it not take the lead?
Involvement is a two-way street. So long as we only have the Batch nights or friars to concretely see and feel as the programs of student government, then apathy’s dictatorial grasp will be within us, within [the] studentry and the student government.
It took a “housewife”, who got out of her assured convenient shell, to make a stand that was to spark the glory of ‘86. It is perhaps ironic that this “harmless housewife” could wrest the entire nation from its most brilliant and powerful citizen.
This in essence was EDSA. It was a matter of causes not of personalities. It showed that Every Man Was Worth His Weight.
We Blue Eagles need only look at ourselves, our cluttered wings, our divided nest, and [our] individualistic attitude. Yes, Blue Eagles EDSA is also in Ateneo and before we set our wings in motion, we must plant our feet into reality. We cannot change others, much less society, if we cannot change ourselves.
There will probably be another EDSA celebration, but before we go there, let us first learn and understand the meaning of it, and show as Ateneans that its spirit is in Ateneo.
