Showing posts with label liberation theology. Show all posts
Showing posts with label liberation theology. Show all posts

Tuesday, 24 December 2013

Play Review: Square Moon - A Moon That Struggles to Illuminate



Square Moon is a play that narrates a series of cover-ups by the fictional Homeland Security Department after a terrorist, Golden Hartono, escapes, and Hartono's lawyer, Kristina Hu, is unlawfully detained without trial. Hu develops feelings for a fellow detainee, River Yang, who is an opposition politician that subsequently gains political office. When in office, the hopes of Hu being released are dashed as Yang did not abolish the Homeland Security Act.

If the audience were expecting a multi-dimensional, satirical, and intense reflection of the Internal Security Act and the issues surrounding detention without trial juxtaposed against how it infringes upon individual liberties, they would be disappointed as I was.



As it turned out, the play Square Moon does little to merit the 26 years that former Marxist detainee, Wong Souk Yee, has kept her silence on the theater stage. Fans would no doubt call it advocacy theater where Wong's political bias was laid bare throughout the play, from the power hungry and nefarious royal family (read Lee family) to the evil and dimwitted intelligence officers of the Homeland Security Department (read ISD).



Critics would, however, argue that the characters were under-developed, with the dichotomy between good and evil, weak and powerful, so clearly separated that there was almost no room for moral maneuvering and meaningful debate. The ending was as predictable as a Stallone action film and a far cry from The Live of the Others (a superb film about Stasi spying in defunct East Germany). Still, it should be applauded that former ISA detainees have found the courage and outlet again to participate in the arts and public life.

Part 1



The play opens by bringing the audience straight into the theme of torture with the prison guards and directors of the HSD dressed in BDSM-inspired leather bondage gear (but not to worry, there is no actual beating involved). Kristina Hu and River Yang, played by Zelda Tatiana Ng and Lim Kay Siu respectively, are seen cowering under the power that their captors have over them. The captors are kept in line by Neo Swee Lin, who acts as the evil but pious “Madame Minister”, daughter of the reigning political party, desperately hanging on to power.



The opening act is the weakest part of the play as Wong Souk Yee's script and Peter Sau's direction hardly gels together. The BDSM theme and Catholic imagery appears awkward and coerced, as torture of the inmates are portrayed blatantly (perhaps needlessly) when instead “torture” would be better understood as a more subtle form of psychological warfare; of threats, fears against one's principled beliefs in democracy and freedom. Here, the playwright could have added a layer of sophistication by delving further into the decision-making process of the Homeland Security Department officers and the minister, rather than the simplistic portrayal of them as unsophisticated evil-doers.



The highlight in this first part was played by Erwin Shah Ismail, who as a prison guard and political fence sitter, helped Hu and Yang to deliver their written notes and feelings. The point of casting Erwin Shah as a cross-dresser is lost on me, or perhaps that was just to show his identity crisis as a Liberal-Socialist sympathiser. It is also a pity that his role as a political fence-sitter was not further developed.

Part 2



The second part of the play is much better, but still doesn't escape the simplistic binary tale of good and evil, lacking humanisation and dilemmas. Surely, if the Homeland Security Department and Homeland Security Act were so cruel and evil as portrayed by Wong, they would have been removed by the general populace already? So, for the sake of analysis, if they have survived for such a long time, it is a pity that the writer did not grasp the opportunity to illuminate the tensions between the politics of majority against the rights of individual liberty. It was also a missed opportunity to contrast how the ISA was used somewhat unpopularly in the 70s and 80s, with its less controversial use in the recent decade against radical Islamic terrorists, who were accused of plotting to cause mass destruction.



The climax of the second part of the play is when Yang gains political power and it becomes apparent that, despite being imprisoned by the Homeland Security Act himself, the Liberal-Socialist sinks familiarly back into self-preservation as the Act is not repealed. The Director of Homeland Security Department, along with everyone else, ingratiates themselves to Yang and more prisons are built. Nothing seems to have changed, as those in power can only think of ways to stay in power, just as Yang urges Hu to compromise for a just and strong nation. Hu rebuffs Yang's attempts to make her sign a confession saying that she was a “terrorist” and remains as a detainee.

Ending



In all, the play spoke plainly from the voices of the former 1987 detainees, Wong Souk Yee and collaborator, Chng Suan Tze, who must have felt injustices after being detained without an open trial; hence the constant theme of evil and power vs good and weak in their play. We and many Singaporeans know of their hardship and it is only for the better that they put out their art for the public's benefit and debate.



What was missing was from this artistic display was an analysis of the issues surrounding detention without trial. Should individual liberties be at any time suspended because of security concerns? And to what extent? In what sort of situations? Who are these people who carry out these draconian laws? Are they humans or plain villains? Why hasn't the general Singapore populace called for a repeal of the ISA?



26 years later, it seems the same Square Moon is equally capable of illuminating as well as casting a shadow.

Friday, 16 December 2011

The Late S Rajaratnam - "Is God a Liberation Theologian?" [Part II]

"I believe that Karl Marx could have subscribed to the Sermon on the Mount," says Fidel Castro to liberation theologian Frei Betto as he draw similarities to martyrdom of early Christians and the pantheon of Communist martyrs. In the rest of his speech to NUS upon the arrest of the Marxist Conspirators, the late S Rajaratnam makes his argument of an alliance of anti-capitalists comprising of Marxist, Leninist, Maoist, Nihilist and Liberation Theologians. In his view, Leninist and Maoist do not adhere to Marxist principles closely but merely use it to acquire state power. Ideologies are simply tools of political agitation; individuals can legitimise the use of them creatively just as liberation theologians have creatively used Christianity as  a cloak. S Rajaratnam argues that the axis of Marxist-Leninist-liberation theologians are the new revolution of nihilism looking to create a new Heaven on Earth with the demise of evil capitalism.

The below is the rest of his speech that appeared on ST dated 20 Aug 1987:


Friday, 9 December 2011

The Late S Rajaratnam - "Is God a Liberation Theologian?" [Part I]

With the waning of the communist threat in the late 1980s, the opening up of China under Deng Xiaoping, the disintegrating Soviet Empire, the fall of the Berlin Wall, Singapore shocks the international stage by arresting 22 persons under the harsh ISA for a "Marxist Conspiracy". Many cried: What Communist threat? This is the government trying to silence its critics and strike fear in political opposition!

The respected PAP ideologue and co-founder S Rajaratnam, himself a Marxist during his days in London when he joined the Marxist Left Book Club, puts forth his argument of a new Marxist-Communism that will continue the struggle against capitalism using Christianity as a cloak of legitimacy. Liberation theology as it was termed, was active in certain impoverished parts of the dominant Catholic Philippines and South-America, Rajaratnam argued that the communists subverted the Christian idea emancipation for the under-privileged as a means for the communists to gain political power. Rajaratnam further argued that support for these Marxists would no longer come from Beijing or Moscow but from western democracies under the guise of "human rights".

While one can't win an argument with a dead man, his thoughts are plainly laid for debate. 

His speech to NUS students was carried in the Straits Times on 20 Aug 1987 and the first part reproduced here. Do stay tune for the rest of his speech.