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SUNDAY, FEBRUARY 26, 2017 Adelle Chua, Editor
Opinion
Joyce Pangco Pañares, Issue Editor
mst.daydesk@gmail.com
EDITORIAL
REVISITING THE HANDMAID’S TALE
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WHAT I had enjoyed as a speculative fiction novel years ago is now, 31 years after its publication, deemed a prophetic insight into the rightist, conservative, religiousfundamentalist political environment that is America today. Donald Trump’s ascension to the presidency and his recent anti-immigrant, anti-transgender, and anti-Muslim executive orders and others that curtail human rights upheld during the Obama administration echo to a degree the political environment of Margaret Atwood’s The Handmaid’s Tale. The book is enjoying a resurgence in sales, along with other similar novels exploring fascist and authoritarian themes, including Sinclair Lewis’s It Can’t Happen Here, Aldous Huxley’s Brave New World, and George Orwell’s 1984. All these books went into our intellectual hopper decades ago, but as cautionary tales of “what might have been” had dictators all over the world not been overthrown as most of them were after the two world wars when these books were written. Nowhere in my imaginings did I conceive that these would turn out to be tales of “what will be.” Atwood, a feminist, posits an antiwoman culture in her dystopian novel, set in a future Massachusetts where the status of women has been reduced to being the property of men, who have installed a Christian fundamentalist state called Gilead, where the word of Bible is the law. Women are either Wives, Handmaids (bearers of children), Marthas (household servants, those who cannot bear children), and Econowives. They all wear color-coded uniforms and are barred from reading and enjoying many other freedoms. The women serve the men, who are ranked in strict hierarchy, with the leaders of the state, the Sons of Jacob, called Commanders. Guards are Guardians, soldiers are Angels, and only those men who have served to the satisfaction of the regime are issued their own women. And because sexual repression has been known to never work—there will always be conduits for pleasure— some women are Jezebels, recruited to dress up in tawdry sequined costumes from before to entertain the Commanders and their cronies. The Handmaids do not have their own names but are called by a combination of the possessive ‘of’ and the first name of the Commander they are assigned to—such as “Ofwarren” and “Ofglen.” The protagonist, Offred (we never learn her real name), is torn from her husband Luke and their daughter and assigned to serve a Commander by bearing him a child that he and his Wife will rear as their own. Her attempts to remedy her situation form the basis of the story. In Gilead, religion is the state and is used as a framework for imposing patriarchal order upon society. Contradictory thought and action
BETTER THAN BELIEVING O NE of the reason the current head of the Catholic Church is so popular is that he is not afraid to talk about social issues that plague the faithful.
It is arguable whether he or the institution he leads has done enough to challenge that injustices that prevail in the world—clerical abuse, environmental destruction, divorce, same-sex relationships, religious intolerance. Pope Francis, however, has certainly been bold enough to raise these issues, telling us all that he at least recognizes them and their effects on the way we live. Most recently he spoke about the scandal of leading a double life—saying one thing and doing another. “There are those who say ‘I am very Catholic, I always go to Mass, I belong to this or that association,’” he said. They should also admit, however: “My life is not Christian. I don’t pay my employees proper salaries. I exploit people. I do dirty business. I launder money.” Earlier on, the Pope had said Christians should see atheists as good people if they do good. This week, referring to those who lead a double life, he said: “There are many Catholics who are like this and they cause scandal. How many times have we all heard people say ‘if that person is a Catholic, it is better to be an atheist?’” Make no mistake about it: The Pope did not say it is better to be an atheist than to be a Catholic. There are those who will twist
his words for their own purposes. Perhaps even those less liberal would castigate the pontiff for the mere suggestion. We know what the Pope, leader of a 1.2-billion strong religious force, said, plainly. Lead truthful lives and do not pretend to be who you are not. Some people mistake religiosity for spirituality or even humanity. Secure in their affiliation with a powerful group, and faithful to their nominal obligations therein—hearing Mass, donating money, participating in outreach programs or church activities, keeping close ties with church figures and uttering the right prayers at the right time—they believe they are doing more than enough as members of the church. They think these would compensate for their duplicity and worse, their propensity to judge others not quite as zealous as they are. We know too many of these. Sometimes, we ourselves slip. That it is the Pope exhorting the faithful to remain true to the life they profess gives us hope. Faith, after all, is never a state of perfection but a process. It is wanting to become our best versions, failing, and struggling yet again. Ultimately this is better than believing—or putting up appearances of believing—and then smugly declaring we do so.
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LOVING LOVING LONG STORY SHORT ADELLE CHUA
IT IS 1958 in Virginia and a black young woman tells her white boyfriend that she is pregnant with his child. The man, Richard Loving, tells the woman, Mildred, that he would build a house for her. He asks her to marry him. She says yes. They have to drive out
to Washington, D.C. to get married, however, because Virginia’s laws prevent inter-racial marriages. They come back to their home state and begin their married life, but the beginning is not so blissful. Law enforcers barge into their bedroom
one night and arrest them for violating state laws. Richard points to their marriage license, framed and hanging on the wall, but the sheriff tells him it is invalid and jails them both. As part of a bargain, they admit guilt in violating the anti-miscegenation
law. Instead of asking them to serve a one-year prison term, the judge tells them they should not return to Virginia, not together, for 25 years. The couple lives in exile in Washington but return secretly to Virginia so Mildred can have her child Turn to B2
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