Monday, January 06, 2025

Does a lack of faith lead to suicide? One study says yes. Scholars of secularism say no.

(RNS) — A new study by a Christian scholar found higher rates of suicide and campus sexual assault in states where more nonbelievers live. But others who study secularism say correlation doesn't prove the case.


(Photo by Akhil Nath/Unsplash/Creative Commons)
Bob Smietana
January 3, 2025


(RNS) — As an evangelical Christian, Philip Truscott is dismayed at the decline of religion in America, saying it is bad for the country’s soul.

As a social scientist, he says he has proof.

In a paper in the Journal of Sociology and Christianity, Truscott draws on data tracking crime on college campus and religious affiliation surveys to show that states with higher percentages of so-called “nones” — people who claim no religious affiliation in surveys — have higher rates of sexual assault on campus as well as higher suicide rates overall.

Truscott did most of the work on the study, entitled “Rape, Suicide, and the Rise of Religious Nones” while a professor of sociology at Southwest Baptist University in Missouri. He was inspired by previous research he had done that showed that the higher the percentage of nones in a state, the higher the suicide rate. That research, based on data from the 2014 Pew Religious Landscape report, also showed that the higher the percentage of evangelicals in a state, the lower the rate of sexual assaults on its college campuses.
RELATED: Who are the ‘nones’? New Pew study debunks myths about America’s nonreligious.

Truscott followed up on those findings by examining similar data from the Public Religion Research Institute and reported the results in a paper in the Journal of Sociology and Christianity in October. Truscott argues that the decline in religion can be tied to a loss of self-control and correlates that with more suicides and assaults.


Philip Truscott. (Photo via Southwest Baptist University)

While he falls short of claiming that loss of religion causes more suicides and assaults, Truscott has subsequently argued that his findings prove the need for more state vouchers for private schools, most of which are religious. Families that choose religious schools for their kids can play a role in reversing the decline of religion in America, Truscott told RNS in an interview, which he argues will reduce the rate of suicide and campus sexual assaults.

“That really helps everyone,” he said.

His fellow sociologists, particularly those who study the nones, are skeptical, saying Truscott’s study is flawed and that his conclusions don’t fit the evidence.

Ryan Cragun, a sociology professor at the University of Tampa, reviewed Prescott’s paper and said that, while it does show a correlation between the share of nones and rates of suicide and sexual assault, Truscott fails to prove that disbelief causes those higher rates. Cragun also said the paper ignores other data, such as that showing that states with higher murder rates are correlated to higher per-capita populations of evangelicals.

“If I were to use his logic, then I should be able to argue that evangelicals are more likely to kill people,” said Cragun, co-author with Jesse M. Smith of “Goodbye Religion: The Causes and Consequences of Secularization.”

Cragun also was skeptical of the argument that religion creates more self-control or that a lack of self-control can explain why suicides or sexual assaults happen, saying that the causes of both are more complicated.

David Speed, a Canadian scholar who studies the connection between atheism and health, said Truscott is asking an important question about the social effects of the decline of religion. But Speed, a professor of psychology at the University of New Brunswick in St. John, Canada, said Truscott failed to prove his claims.


David Speed. (Photo via The Religious Studies Project)

While Truscott did show that both secularism and campus sexual assault were on the rise in some states, said Speed, he did not show that one caused the other.

“It’s kind of damning by association,” said Speed, who is also working on his own research project about the effects of secularism on suicide rates.

Speed said it is common in the social sciences to find two unrelated topics that seem to track together over time. He pointed to a website called “Spurious Correlations,” which collects such convergences, including graphs that show, for instance, that as the name William has become less popular, the number of burglaries in South Carolina has declined. The first, Speed said, does not explain the second.

Proving a causal link between the loss of religion and rise in suicide rates or assaults, said Speed, would require a great deal more data and analysis. So far, he added, no other studies have suggested that atheists or other nonbelievers are more likely to take their own lives or to commit crimes like sexual assault. Truscott’s critics also argue there’s no evidence for his claim that more faith-based schools would lead to fewer suicides.

They also say these flaws in his reasoning explain why it took so long, as Truscott has said, for his paper to find a publisher. Truscott blames a liberal bias in academic journals.

In an interview, he claimed that if his research had linked greater incidences of suicide or sexual assault to more widespread religious belief, journals would have flocked to publish his study. “The social science journals, they lean to the left politically,” Truscott said. “They are very anti-religious.”

Truscott said that he is glad the paper is getting attention, even if it’s negative attention, and hopes it leads to more study about the social implications of the decline of religion.

To critics he simply says, “Prove that I am wrong.”
119th Congress adds 2 Hindus, 2 nones, remains mostly Christian

MORMONS ARE NOT CHRISTIANS

(RNS) — Despite America's shifting religious landscape, the faith of the country's representatives has changed little.
"The religious makeup of the 119th Congress" (Graphic courtesy Pew Research Center)

(RNS) — A new Pew Research Center report on the religious composition of the 119th session of Congress, convening today for the first time, reveals that the majority of its members are Christian.

The “Faith on the Hill” report draws on data gathered by CQ Roll Call, a publication that compiles congressional data and provides legislative tracking. For every new session, the website sends questionnaires to new members and follows up with reelected members on their religious affiliation.

“Christians will make up 87% of voting members in the Senate and House of Representatives, combined, in the 2025-27 congressional session,” reads the report.


Though the share of Christian members of Congress slightly decreased since the last session, 88%, and from a decade ago, 92%, the House and Senate are still significantly more Christian than the American public, which has dropped below two-thirds Christian (62%).  

“In 119th Congress, 87% are Christian” (Graphic courtesy Pew Research Center)

Less than 1% of Congress members identify as religiously unaffiliated, also called “nones,” though they account for 28% of the American population. Three Congress members reported being religiously unaffiliated, two more than in the previous session.

The new session will include 71 non-Christian members — six more than the 118th Congress — including 32 Jews, four Muslims, four Hindus, three Unitarian Universalists, three Buddhists, three unaffiliated and one Humanist. All but five of the non-Christian members are Democrats.



The new Congress will have a total of 461 Christian members, including 295 members who identify as Protestant. As in previous sessions, Baptists are the most represented denomination, with 75 Baptist members, eight more than in the last session. The report doesn’t specify which Baptist group members affiliate with. The other most represented Protestant denominations are Methodists and Presbyterians, with 26 members each; Episcopalians, with 22 members; and Lutherans, with 19 members.

These four denominations have had dwindling memberships in recent decades and have also seen their share shrink in Congress. The report’s first edition, published in 2011 for the 112th Congress, counted 51 Methodists, 45 Presbyterians, 41 Episcopalians and 26 Lutherans.

The share of Baptists is slightly higher in the House, 15%, than in the Senate, 12%. Catholics, too, will be more present in the House than in the Senate, respectively 29% and 24%; whereas, there is a higher percentage of Presbyterians, Episcopalians and Lutherans in the Senate than the House. 


Among the 295 Protestant members, 101 didn’t specify which denomination they affiliated with. The report noted that many gave “broad or vague answers” like “Protestant” or “evangelical Protestant.” Over the last decade, more members of Congress have given similar answers. In 2015, when the 114th session of Congress started, only 58 members reported being “just Christian” without specifying a denomination. 

Of the 218 Republican representatives and senators, 98% identified as Christians. Only five Republican members are not Christians — three are Jewish, one is religiously unaffiliated and one person responded “refused/don’t know.” While congressional Christians on either side of the aisle are more likely to be Protestant than Catholic, Democrats have a higher percentage of Catholics (32%) than Republicans have (25%).

Congressional Democrats are significantly more religiously diverse than Republicans. Though three-quarters are Christian, there are also 29 Jews, three Buddhists, four Muslims, four Hindus, three Unitarian Universalists, one Humanist and two unaffiliated. Twenty congressional Democrats responded “refused/don’t know.”

The 119th session includes 166 non-Protestant Christians — 150 Catholics, nine members of the Church of Jesus Christ of Latter-Day Saints, all Republicans, and six Orthodox Christians. One Congress member, a Republican, identifies as a Messianic Jew.



The religious affiliation of 21 members remains unknown, as they either declined to disclose it or couldn’t be reached. 

The analysis didn’t take into consideration Ohio Senator J.D. Vance, who will become vice president on Jan. 20, Representative Matt Gaetz, who resigned amid sexual misconduct allegations, and Representative Michael Waltz, who announced he would resign on Jan. 20 to serve in the Trump administration as a national security adviser. They all reported being Christians. 


Top of the Mormon


 January 3, 2025
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Returning the Gold Plates to Moroni (1829), Linda Curley Christensen and Michael Malm, 2020.

Sacred Grove Welcome Center, Palmyra, New York,

Over my thirty years living in Upstate New York, I’ve raced past the Thruway exit for Palmyra dozens of times while driving the ninety miles from Ithaca to Rochester. Usually, I’ve been rushing to play a concert, or to listen to one, at the Eastman School of Music. But there have been plenty of times when I’ve been on my way to or from Rochester that have involved far less-pressing engagements.

These more relaxed journeys could easily have allowed me time to make an excursion to Mormonism’s Sacred Grove in Palmyra twenty-five miles west of Rochester. Even easier to reach is the Whitmer Farm where the Church of Latter-day Saints was founded in April of 1830. It is half-an-hour from Palmyra to the farm, which is just 40 miles northwest of Ithaca.

My grandfather was baptized in a creek in the Mormon town of Menan, Idaho in 1905. He was the great-grandson of David Dutton Yearsley, a wealthy Quaker merchant who was baptized by Joseph Smith in 1841. My forbear became a close friend of Smith’s and loaned him large sums of money—never repaid. Yearsley also financially backed Smith’s 1844 presidential bid. Smith was killed—martyred, in Mormon discourse—by a mob in Carthage, Illinois in the summer of that year, five months before the election. Yearsley continued west and died near Council Bluffs, Nebraska in 1849.

No one on our stout branch of the spreading Yearsley family tree has been Mormon for a century now. A baptized and confirmed Lutheran, if non-practicing since his teenage years, my father had nonetheless wanted to name me David Dutton Yearsley. That would have made me the third person with that name over six generations. My mother refused.

All this probably has something to do with my fantastical fear that, if I visited Palmyra, commando LDS genealogists might kidnap me into the church or at least force me to explain my Mormon connections. Worse, I might even be visited by Moroni in the Sacred Grove, which, according to Wikipedia (citing the Patheos multi-faith religion project), is the 74th “Most Holy Place on Earth.”

Unlike me, my daughters are native New Yorkers. The younger of the two, Cecilia, has long been fascinated by the region’s history, including the religious revivalism that spread across the so-called Burned-over District of central and western New York in the first half of the nineteenth century. It was in the course of this Second Great Awakening that Mormonism was born and from whence it proceeded to become one of the most dynamic and successful religious movements of the last two centuries. Cecilia is also a well-informed critic of the dubious sustainability schemes of present day to decarbonize the Burned-over District. During the pandemic, which coincided with her college years, Cecilia was home with us in Ithaca for a couple of long stretches. She had wanted to visit the Sacred Grove then, but it was closed. She now lives in London and returned this year for the holidays.

She ascertained that the Sacred Grove was open again, so the Sunday before Christmas we climbed into the white Subaru spattered with mud and headed to Palmyra.

It had gotten cold after a long fall and early winter of scarily warm weather. That Sunday it was 10F. The windshield wiper fluid nozzle had frozen, but through the salt-caked glass we could still see far across the snowy fields, past the leaning barns and rusty silos and the stands of leafless trees. After twenty minutes, New York’s largest landfill, Seneca Meadows, rose up at the north end of Lake Cayuga. The 350-foot-high snowcapped summit of trash could almost stand in for a cluster of western peaks spied and crossed by the Mormon trekkers of yore. Go West old man, but only as far as Palmyra!

There was much more snow north of the Thruway due to the increased precipitation coming off of Lake Ontario—“pioneer weather” the sexagenarian docent, a missionary from Boise coming to the close of a year-and-a-half stint at the Sacred Grove, would later call it as we traipsed across the snowy fields of the Smith Farm.

We still had a few minutes before the Sacred Grove opened at 1pm, so we pulled in first to the Temple, the first one in New York State. This classic example of Mormon architecture seems to share basic aesthetic principles with Fascist buildings, except that its boxy, concrete elements are crowned by a gilded statue of the trumpet-blowing angel Moroni. Dedicated in 2000, the bunker-like structure sits above the valley where the Smith Farm and Visitors Center lie. The site is a mile south of the village of Palmyra on the Erie Canal.

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An SUV with Virginia plates had just pulled up in front of us and a family of six piled out. When Cecilia and I walked by the vehicle, we realized that they had left it running as they took their time talking around the temple. I thought of George Hayduke from Edward Abbey’s rollicking eco-terrorist novel, The Monkey Wrench Gang—the scene where Hayduke hops into an idling police car and wreaks some fabulous havoc. Hayduke’s nemesis is the nefarious Mormon, Bishop Love.

Across the flats from the Temple, on the next the wooded ridge is the Sacred Grove. It was here in 1820 that the teenage Joseph Smith saw a pillar of light and was visited by two figures, God the Father and God the Son, who told him that all then-existing churches in their various denominations were false and corrupt.

Later that afternoon, the Virginia family’s oldest boy was asked play the part of Joseph himself at the age, even made to hold up a replica of the plates hidden in a burlap sack.

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The paintings in the one-room welcome center depict crucial moments of Mormon revelation: the godly visitation of in the Scared Grove, Jesus and his Father looking like identical twins. It’s a weirdly provocative theological image from this non-trinitarian sect. Another picture shows Moroni coming to the young Joseph in the attic of the family’s cabin. Canned Christmas carols emanate from hidden speakers, their saccharine glow artfully matching the painting’s pastel colorings.

I’ve tried to read the Book of Mormon but could never make much headway through its hokey biblicalisms and technical jargon—Urim, Thummim, Cimiter. Our docent throws around many of such terms and everyone appears to know exactly what they mean. There seems to be no inkling that any among us are non-Mormonism. Except for our ragged, vaguely Gorp Corps vestments, Cecilia and I definitely look the part with our above-average stature, good teeth and blond hair. Still, the learning curve is steep. We nod when the others easily answer questions like those about the weight of the plates and the hiding of them in the bag of beans when gold-hungry thugs stormed into the newer frame house built by the Smiths later in the 1820s and still largely intact.

Aside from elucidating Mormon doctrine, our guide identifies fox, deer and rabbit tracks for the young urbanites. These Western Missionaries come East cling to their connection to the agrarian past. The Mormon Church has been buying up large tracts of land in Palmyra since 1907 and even moved the state route off their property to return the ensemble of historic buildings to its rural setting. Say what you will about the preposterous revelations retailed by Smith, his followers have, with the exception of the menacing hilltop Temple, carefully preserved the natural beauty of the hills and valleys around the Sacred Grove.

After the tour,  we drive down Main Street in Palmyra past the Protestant Churches. They look badly neglected, especially when compared with the spotless indestructibility of the Mormon Temple we’ve just come from.

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The sun sets through the Sacred Grove.

Harried by the authorities, Joseph Smith repaired first to Harmony, Pennsylvania on the banks of the Susquehanna River in Pennsylvania before returning to Upstate New York and the Whitmer Farm, where he officially founded the Church of Latter-day Saints in 1830. We arrive at the farm just after sunset at 4:30, a half-hour before closing time.

Inside this Welcome Center, Sister Hope is thrilled to see us. She is in her fifties, also on a mission away from her farm in Eastern Washington. She takes us to another reconstructed cabin, this one where the Book of Mormon was written down, the barely literate Smith making use of scribes to produce the text. When Sister Hope asks us to imagine what it was like to hear the prophet dictating in the room above, tears well up in her eyes.

A new husband-and-wife team of missionaries has just arrived from Utah. They are in training for this latest posting and join our little tour in order to hear again Sister Hope’s ardent and richly informative descriptions of the church’s early history and these events’ enduring significance. After the tour of the cabin, she ushers us into a small screening room in the Welcome Center so that we can watch a four-minute film that “can only be seen here.”

The movie brings us back to the cabin in 1830, then on the trek to Utah. There are baptisms in creeks and displays of incredible toughness as pioneers in wagons brace themselves against the bitter Plains winds. Salt Lake City and the Tabernacle grow and grow across the decades.

Our day of LDS history begins and ends with music. The film’s soundtrack is provided by the Mormon Tabernacle Choir and pursues an inexorable crescendo as thousands across the Pacific fill the new Temples of Polynesia and Southeast Asia. Moroni is hoisted by a crane atop a tower over the African rainforest.

After the movie, Sister Hope asks us what our connection to the Church is. Cecilia tells her that we are descendants of David Dutton Yearsley. Sister Hope is thrilled and says that during her time on the track team at BYU-Idaho, she was helped by the trainer, Nate Yearsley. “I’m sure he’s a relative,” I mumble. Before we leave, Sister Hopes reminds us that tomorrow is Joseph Smith’s birthday. We thank her for her tour and make our escape. The vast parking lot is empty except for a lone Subaru.

David Yearsley is a long-time contributor to CounterPunch and the Anderson Valley Advertiser. His latest recording is Handel’s Organ Banquet. He can be reached at dgyearsley@gmail.com

Vatican decides not to put keffiyeh back in Nativity

VATICAN CITY (RNS) — The Vatican had hinted the controversial keffiyeh 
would be put back in the Nativity scene on Christmas Eve.
Pope Francis prays in front of a Nativity scene crafted in the West Bank city of Bethlehem, as he arrives for a meeting with the donors of the fir tree set up in St. Peter's Square as a Christmas tree and those who have crafted the life-size Nativity scene at the tree's feet, in the Paul VI Hall at the Vatican, Saturday, Dec. 7, 2024. (AP Photo/Andrew Medichini)

VATICAN CITY (RNS) — After receiving backlash from Jewish groups, the Vatican chose to not put the keffiyeh back in its original place on the manger of the Palestinian-made Nativity scene in the Paul VI Hall.

The Nativity scene was crafted by artists from Bethlehem using local materials and was inaugurated by Pope Francis before Palestinian political representatives on Dec. 7. One artist who collaborated on creating the Nativity, Faten Nastas Mitwasi, told RNS that Palestinian officials had placed the keffiyeh, a black and white checkered scarf that has come to symbolize the Palestinian cause, on the manger of the Nativity shortly before the arrival of the pope.

She added that while it was not their initial intention to turn the Nativity into a political statement, they welcomed the final addition of the keffiyeh as a symbol of national identity.  


After the keffiyeh was removed by Vatican officials along with the baby Jesus, papal spokesperson Matteo Bruni told RNS it’s customary for the statue of Jesus to be removed from the Nativity scene until Christmas Day. But on Saturday (Jan. 4), when the Paul VI Hall was finally visible to the public, the statue of Jesus lay on a bundle of hay, and the keffiyeh was still missing.

Neither the artists nor the Vatican responded to a request for comment on the missing keffiyeh ahead of publication.

In the days after the keffiyeh first appeared, the American Jewish committee had said its members were “disappointed and troubled” by the keffiyeh being displayed in the Vatican’s Nativity scene, a feeling echoed by other Jewish groups in Italy. The chief rabbi in Genoa, Italy, Giuseppe Momigliano, told local media outlets that “the dialogue with the Italian Bishops’ Conference remains open, but the pope’s behavior surely doesn’t help. Regardless of whether it’s explicit or symbolic.”



The conflict in the Middle East has negatively impacted the relationship between the Vatican and the Jewish community as Pope Francis attempts to take an impartial stance between Israel and Palestine. The pope’s recent remarks to Catholic cardinals on Dec. 21, when he described Israeli attacks that killed 25 Palestinians, including children, as “cruelty,” were criticized in a Dec. 31 letter by leaders of the U.S.’ largest Jewish organization.

“With global antisemitism at record highs, the American Jewish community calls on you to refrain from making incendiary comments and to build bridges between our two peoples,” read the letter by the Conference of Presidents of Major American Jewish Organizations.

After decades, an insurgency falters - Philippine Maoists under pressure

Friday 3 January 2025, by Alex de Jong


Leading one of the world’s longest running insurgencies and with tens of thousands of members, the Maoist Communist Party of the Philippines (CPP) is still a point of reference for parts of the radical Left internationally. The International League of People’s Struggles (ILPS), represented in the U.S. by organizations such as Bayan, takes its political line from the framework of the CPP. In the Philippines itself, the CPP and the “national-democratic” movement it leads is still the dominant force on the Left. This makes the recent evolution of the party a matter of interest for internationalist socialists worldwide.

In recent years, it has become clear that the CPP is under increasing pressure. After the breakdown in 2017 of its alliance with president Rodrigo Duterte, the violent repression of the party, its guerrillas, and its legal allies escalated.1 A government strategy of combining murderous force and material incentives to abandon the movement has been successful in weakening the insurgency. The passing of the party’s ideologue and founding chairperson Jose Maria Sison in late 2022 while in exile in the Netherlands was a symbolic moment. More significant was the fate of Benito and Wilma Tiamzon in August that year. The Tiamzon couple were radicalized as students in the early 1970s and became leading activists in the CPP in the following decades. In April 2023, the party confirmed that the two had been killed by the military some eight months earlier. At the time of their death, Benito Tiamzon was the chair of the central committee, and Wilma Tiamzon was general-secretary. An article on the news website Rappler detailed how the two had been pursued by the military for months on the island of Samar, once a stronghold of the CPP and its armed wing, the New People’s Army (NPA). They were not the only high-ranking CPP members killed in recent years. Less than six months earlier, Ka Oris (Jorge Madlos), former commander and spokesperson of the NPA, was killed. In late 2020, the body of Antonio Cabanatan was found. As a member of the party’s executive committee, Cabanatan was among those responsible for the fateful decision to boycott the 1986 elections. Among other CPP-NPA leaders killed in the last few years are members of the party’s central committee and high-ranking commanders of the NPA.

Signs of decline

For obvious reasons, gathering information on the development of the underground CPP/NPA is difficult. The sloganeering statements from the party mean little, the revolution is “surging forward” and “the crisis of the rotten system is ever deepening,” and this has been so for decades. Data gathered by the NGO Armed Conflict Location & Event Data (ACLED) shows a slight decrease in armed clashes involving the NPA in the period 2016–2023 but does not specify who initiated the clashes. According to a report by the think-tank International Crisis Group, the number of people killed in the conflict is in the low hundreds per year, with 2024 probably seeing fewer deaths than previous years. Ang Bayan, the party’s newspaper, gives detailed reports of activities of the NPA. Adding up figures given there presents a similar picture of yearly casualties, with most clashes taking place in a small number of regions. The party claims it is “eroding” the military capacity of the Philippine state, but in a country of almost 120 million, a median age below 26 and mass unemployment, the army can easily find new recruits.
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Ang Bayan, the party’s newspaper, gives detailed reports of activities of the NPA.” The English version of the latest issue (December 21, 2024). Image by Ang Bayan, modified by Tempest.

Overall, the conclusion that the party has been weakened when compared to the last years of Gloria Macapagal-Arroyo’s presidency in the first decade of the 2000s is inevitable. Those years saw an increase in NPA activity and a strengthening of the party compared to its crisis in the 1990s. After the collapse of the regime of Ferdinand Marcos in 1986, who had declared martial law in 1972, the party was caught by surprise by what was in many ways a restoration of the “elite democracy” of the pre-Marcos period. Revelations of how hundreds of comrades were tortured and killed in paranoid purges during the 1980s undermined the credibility of the NPA as an alternative.2

Behind a facade of monolithic ideological unity, with Sison as the authority figure on everything, the CPP had been a fairly decentralized movement with different experiences generating a certain ideological pluralism. This became explicit as a period of intense debate broke out in the movement. In the early to mid-nineties, Maoist hardliners put a stop to this debate through mass expelling, leading whole party units to declare their disaffiliation. A large part of the Philippine Left emerged from such splits and disaffiliations. When the CPP emerged from the crisis, it was significantly smaller. Intensely hostile to other parts of the Left, it initiated a campaign of assassinations of “fake leftists,” like peasant organizers who followed a different strategy3 and members of other revolutionary groups.4 Although it never again came close to its peak in the mid-1980s, after “re-affirming” Maoism, the CPP, now more homogeneously Stalinist and organizationally rigid, was able to recover some lost territory during Arroyo’s increasingly unpopular presidency.

Reading through the stereotyped party writing, CPP statements give some indication that not all is well. Rather than the hundreds of guerrilla fronts the party claimed back in the 1980s, recent statements claim “more than 110” guerrilla fronts. In 2007, the party set a five-year deadline for the armed struggle to advance to “strategic stalemate,” but after admitting the goal was not met, no new deadline has been set, meaning the guerrilla war is in the same phase it was four decades ago. Statements from the NPA claim it has “thousands” of fighters, according to government claims, the NPA is down to 1,500 full-time combatants. Both sides have made misleading claims in the past, and such figures should not be accepted unconditionally.

The clearest indication that the party is facing hardship was its 2023 anniversary statement. Such statements are supposed to give a general orientation for the year to come. The 2023 statement was somewhat different because it announced a “rectification movement” to overcome “critical errors and tendencies, weaknesses and shortcomings.” “Not a few guerrilla fronts of the NPA stagnated,” the party writes, and there have been “grave setbacks.” Such setbacks are blamed on deviation from the Maoist line: Since the line is supposed to be correct, and “objective conditions” to be excellent, setbacks must be the result of deviating from Maoism. Hence, the answer to the party’s hardships is more Maoism. This kind of circular logic is not new for the party. That the CPP brands this call a “rectification movement” is remarkable, though. Only twice before has the party labeled a campaign a rectification movement: the founding of the party in the late 1960s, when it broke away from the Partido Komunista ng Pilipinas, and the campaign against dissidents in the mid-1990s. Using the term “rectification movement” is an indication of how serious the problem is.

Changing terrain

How did the movement get to this point? Part of the answer is that the long-term process of the party since the early 1990s has been one of decline, although as we have seen not constant. The party is deeply committed to a view of the Philippines as society that is not capitalist but “semi-feudal.” The basic problem of the Philippine land, the party asserts, is “semi-feudal exploitation” in the countryside, meaning exploitation not through the exploitation of waged, “free” labor but based on direct coercion. The archetypical example of such exploitation is the tenant farmer, living and working on land owned by a landlord, forced to turn over a large part of their harvest as well as to do unpaid labor for the landlord. From this reading, the party deduces in unmediated, mechanical fashion that revolutionary struggle means essentially a peasant-based guerrilla war.

Whatever the merits of its analysis for the Philippines of the mid-twentieth century or even the 1980s, it has come into increasing conflict with reality. Although the Philippine economy remains largely based on agriculture and the export of agricultural products, the relations of production have changed significantly since the CPP was founded. Among “farm operators,” tenancy has decreased from over a third in the 1960s to only 15 percent already a decade ago. The proportion of those working as peasants halved in the same period.5 Wage workers in the formal and “informal” sector now make up a majority of the working population. The peasantry has been declining as proportion of the working population and in terms of importance for economic production. Rapidly growing on the other hand has been the service sector—something not foreseen by Maoists, who assumed that economic development would by necessity take the shape of industrialization, which they saw as blocked by imperialism. But as late as 2020, Sison declared that no “qualitative” change had occurred since the 1960s—or for that matter since the period of U.S. colonialism. The CPP’s program is of declining relevance, but the party has spent decades denouncing those who disagree with their view that the Philippines is a non-capitalist, semi-feudal society.
The CPP’s program is of declining relevance, but the party has spent decades denouncing those who disagree with their view that the Philippines is a non-capitalist, semi-feudal society.

Dogmatism in theory goes hand in hand with swerves in practice. The most dramatic of these was the party’s 2016 attempt to forge an alliance with recently elected president Duterte. When Duterte was elected, he was a political unknown to many, but not to the CPP. For decades, Duterte had been in charge of Davao City, the most important city in the country’s south, where he had a mutually beneficial relationship with the party. Duterte took a hands-off approach towards the underground who in return did not disturb the peace in “his” Davao city and turned a blind eye to the use of a death squad as a crime-fighting tool. Duterte, of course, introduced this tool on a national scale, meaning thousands of killings. This was not an obstacle to a honeymoon period between the president and the party. The first sign that the movement would extend its alliance with Duterte beyond Davao were statements from Sison. Sison declared that Duterte’s presidency would be good for “national unity,” and Duterte offered the Maoists cabinet posts. The CPP politely suggested several legal allies to take up the posts. One of them, Liza Maza, continued to serve Duterte in a cabinet-level post until August 2018. After that, Maza became Secretary General of the ILPS.

A photo from September 2016 illustrates the shifting relations. Taken on September 26 in the state dining room of the presidential palace Malacañang, it shows Duterte with members of his negotiating team and that of the National-Democratic Front (NDF), the label the CPP uses for diplomatic activities. The room is full of smiles, Duterte raising his fist together with the NDF representatives. Next to him is current NDF chair Luis Jalandoni, and then Wilma and Benito Tiamzon. The two had been released the month prior. In the following months, relationships would deteriorate, and in February 2017 the ceasefire between the government and the NPA broke down.

Looking back, it is not so clear what the CPP thought to gain from the attempted alliance. As long as Duterte was only a regional figure, friendly relations with the CPP were to his advantage as it meant they would not bother him. But as soon as he became president, that was no longer an option. Probably the most enthusiastic backer of transferring the existing relations with Duterte into a national alliance was Sison, acting as the chair of the NDF panel. For months, the NDF continued to discuss far-reaching reforms with a government that never had any interest in implementing them. Obviously, Sison overestimated the influence he had over Duterte, who was once his student.

Uncertain future

CPP statements are repetitive, but so are the statements from the Philippine government predicting the imminent defeat of the insurgency. As long as mass poverty exists alongside a political system that is blatantly dominated by the rich, the potential for an insurgency remains. Aside from a deep decline during COVID, the Philippine economy saw strong growth in recent years—not in the least because of the growing service sector. But this growth has meant little for the country’s poor, especially in the remote countryside. After six decades, the CPP is not going to disappear suddenly.

When the ceasefire broke down, it seemed like back to normal for the party. There is one difference though. Under Duterte, the government had not only renewed the use of deadly force and the red-tagging of above-ground activists—it is now combining this with pardons and financial aid for surrendering rebels and support for communities that renounce their previous support for the NPA. The current government of Marcos Jr continues this policy. The government is obviously exaggerating the extent and success of this program, but the use of a “carrot and stick” approach is not without success. Advising the successful repression of a Communist-led rebellion in the 1950s in the Philippines, CIA counterinsurgency expert Edward Lansdale said a seemingly credible promise is more important than actual change. To quote the ICG report, “the rebels have found themselves increasingly adrift and on the defensive. Arrests and surrenders of fighters have come at a steady clip.”

The difficulties of the CPP and the bloc of social organizations that take its political line from it do not take place in total isolation from the rest of the Left. The CPP-led movement is still the strongest force on the Philippine Left. And although repression is focused on the CPP, it is not limited to it. Several members of the Philippine section of the Fourth International, the RPM-M have been killed as well, for example.

Philippine society is changing as urbanization progresses and the composition of the working classes is transformed. The Left needs a willingness to break with old dogmas and old divisions and confront new issues such as the climate crisis. The CPP is unlikely to do that, but especially in the above-ground periphery of the CPP, there are many young dedicated activists who are more moved by the desire to change society than by Maoist dogma. But for now, the right wing is dominant, as shown by the popularity of Duterte in the past and president Marcos Jr today. In the 2022 elections Leody de Guzman of the socialist Partido Lakas ng Masa ran for president with well-known activist-scholar Walden Bello as his running mate. The campaign broke new ground as the first openly socialist presidential campaign in Philippine history, but with 0.17 per cent of the vote, the result came as a disappointment to activists. An alternative pole of attraction on the Left remains to be built.

2 January 2025

Source: Tempest.

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