Not just memory but honor is given by the living for all dear departed every this day of the year. People pray for all the souls in purgatory in the faith that they will merit the heaven that Jesus promised. The assurance of salvation was made by Jesus for all the faithful who lived to follow His will. But man had fallen short of God’s grace by living in sin apart from the way that Jesus had shown. It is due to man’s sinful ways that we fall from the merit of the salvation that God promised us.
As death comes like a theft in the night, man is caught unprepared and unworthy of God’s promised salvation. In most cases, man is called by his creator without even being able to seek pardon and reconciliation. But even as man is caught in his sinful and unworthy state, there is hope of salvation for those who believe that there is purgatory where souls are purged and cleansed to be worthy of that promised place in God’s kingdom.
This is the reason why Catholics pray for their dead in the hope and faith that their dear departed will someday be cleansed to merit salvation. Prayers for the dead will earn merit for the souls of those who died unworthy of salvation. The visit to the graves of our dead during All Souls Day is done not just to remember our dead for the fond memories of their lives but more importantly, to pray so that someday they will merit salvation and be able to enter God’s kingdom.
It is truly a wonderful tradition that we set aside a special day every year for our dead. The day ought to be solemn as we remember our loved ones and pray for their salvation. We may not have been remembering them often as we should and pray for their salvation as often as we must but we have this day for that special intention. Apart from the flowers, candles and food that we prepare for our dead, we must above all be prepared in prayers and reflection for our dear departed.
In this year’s All Souls Day, we must therefore go back to the basics by giving more focus on the essentials of the celebration. As we visit the graves of our loved ones, we are expected to offer prayers for our dead. There are masses being celebrated in Catholic cemeteries aside from the prayers that families offer before the graves of their dear departed. Such is the most significant practices that we ought to do in our visit to the cemeteries.
If we can only focus on the essential practices for the salvation of our dead, there would be no problems for our peace officers who are made too busy maintaining public safety and order. The frenzy that most people do in the cemetery is the common causes of disorder that authorities want to minimize if not totally eliminate. The noisy revelry and partying with food and drinks in the cemetery had been the concern of public authorities who want to ensure peace and order and public health. We must try going back to the basics by offering prayers by the family and loved ones of those who had been called by God to the great beyond.
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Have we as a nation mastered the art of vote-buying?
ASSOCIATE PROFESSOR III
Vote buying in elections is a persistent and pervasive issue that has an impact on the level of democracy and governance in the nation. Vote buying, in the opinion of some academics, dates back to the colonial era, when the American and Spanish monarchies utilized coercion and patronage to win the support of the populace’s elites and masses.
However, after democracy was restored in 1986 and political parties and candidates began to compete for votes in a widely dispersed and individualized electoral system, vote buying increased in frequency and became more organized.
Some of the historical factors that have contributed to the persistence of vote buying in the Philippines are:
• Poverty and inequality: Many Filipino voters are poor and vulnerable to economic inducements, especially during times of crisis or hardship. Vote buying provides them with a short-term relief or benefit, while also reinforcing their dependence on political patrons.
• Patronage politics: Philippine politics is dominated by local clans, dynasties, and machines that rely on clientelist networks and personal loyalties to mobilize support. Vote buying is one of the ways that these political actors maintain their power and influence, by rewarding their followers and enticing new ones.
• Weak enforcement of laws: The legal framework against vote buying is inadequate and ineffective, as it is often ignored or circumvented by both the perpetrators and the enforcers. The Commission on Elections (Comelec) lacks the resources and capacity to monitor and prosecute vote buying cases, while the courts are slow and lenient in delivering justice.
• Lack of voter education: Many Filipino voters are not well-informed or aware of their rights and responsibilities as citizens, or of the consequences of vote buying for their welfare and development. They also lack access to alternative sources of information or platforms for participation, which would enable them to make informed and independent choices.
These factors have created a culture of vote buying that is deeply entrenched and difficult to eradicate. However, there have been some efforts and initiatives to combat vote buying in the Philippines, such as:
• Anti-vote buying campaign: The Comelec has launched a Committee on Kontra Bigay, an inter-agency task force that aims to prevent and reduce vote buying incidents through information dissemination, complaint handling, investigation, and prosecution.
• Civil society advocacy: Various civil society organizations have been active in promoting voter education, empowerment, and vigilance, as well as monitoring and reporting vote buying activities. Some examples are Namfrel, PPCRV, Lente, Kontra Daya, and Bantay Balota.
• Social media mobilization: Social media platforms have been used by some citizens and groups to expose and denounce vote buying schemes, as well as to encourage others to reject or resist them. Some examples are #NoToVoteBuying, #IwasanAngBotohan, and #NotForSale.
These efforts have shown some positive results in raising awareness and reducing tolerance for vote buying in the Philippines. However, they also face some challenges and limitations, such as:
• Lack of coordination and cooperation: The different actors involved in combating vote buying have different agendas, strategies, and capacities, which may lead to duplication, inconsistency, or conflict. There is a need for more collaboration and integration among them to achieve greater impact.
• Resistance and backlash: The political actors who benefit from vote buying have various means to counter or undermine the anti-vote buying campaign, such as intimidation, harassment, bribery, or manipulation. They also have a strong hold on their supporters and communities, which makes it hard to change their behavior or attitude.
• Sustainability and scalability: The anti-vote buying campaign requires a lot of resources, commitment, and participation from various stakeholders, which may not be available or sustained over time. It also needs to reach a critical mass of voters who are willing and able to reject vote buying, which may not be feasible or realistic given the social and political context.
In conclusion, vote buying in Philippine elections is a complex and persistent problem that has historical roots and contemporary manifestations. It poses a serious threat to the integrity and quality of democracy and governance in the country. However, there are also some efforts and initiatives that aim to prevent or reduce vote buying through various means. These efforts need to be supported and strengthened by all concerned parties, especially the voters themselves. Only then can the Philippines achieve a truly free and fair electoral system that reflects the genuine will of the people.
So have we perfected the art of vote buying in the Philippines? The answer is yes!