The en-graved seventy-plus: Amplification

The en-graved seventy-plus:

Amplification

The en-graved seventy-plus:

Amplification

2022

Autobiographical recollection, digital architectural rendering,

acrylic and wood architecrutal modeling,

embroidery and installation

Karl Castro (concept, concept development and artwork creation), Fatima Nagli, Amalia Nagli, Kadir Nanding, Theng Nagli, Samir Nagli, Taga Baluno Mamaluba, Samerudin "Olivo" Esmail Nagli and Labaya Ali Baliwal (autobiographical detail), Mambai Sapalon (autobiographical detail and names of victims), Marian Pastor Roces (concept and concept development), Sara Rivera (concept development and videography), Eldry John Infante (architectural design and rendering), Yman (enshrouding), Raissah Cayoga-Mocsin (research and analysis), Alan Mocsin, Helizah Musa, Junaira Sawal and Paul Formaran (translation), Tun Abdulrahim Sansaluna (liaison), Maria Fe P. Quiroga (curatorial assistance), Maricel Hilario-Patiño (project administration and anthropological insight), Unos Samama (consultant), Delab Collaborative, Inc. (mosque model fabrication), VC Trading (textile printing and embroidery), Arnold Diano, Archie Opeña, Jaypee Gotera, Agnes Nantiza and Noralen Johnson (installation)

MORE THAN SEVENTY BODIES WERE

COVERED WITH EARTH WHERE THEY FELL

DURING THE MASS MURDER AT

THE MOSQUE IN THE SMALL VILLAGE OF

MANILI IN COTABATO, ON 19 JUNE 1971.

THESE PARAMILITARY TROOPS MADE UP

OF VOLUNTEERS FROM AMONG

CHRISTIAN SETTLER POPULATIONS WERE,

AT THIS TIME, SOWING TERROR

THROUGH CENTRAL MINDANAO.

The mosque, in which they were slain in

horrific repetitions of gunfire and

grenade volleys, no longer exists but for

a low U-shaped exposed wall of hollow blocks,

showing the three perimeter lines of

what used to be an attractive open-air structure.

The men, women, and children who

perished were a large segment of

the Muslim residents of Manili—

an obscure village even today—

who were subject to a

thoroughgoing extermination campaign

waged by a group self-named ilagâ.

THE ILAGÂ KILLED HORRIFICALLY.

VIEWS OF THE SITE OF THE NOW-DEFUNCT MOSQUE WHERE THE MASS MURDER OF MORE THAN 70 PEOPLE OCCURRED; ONE REMAINING WALL STILL BEARS THE BULLET HOLES FROM THE INCIDENT.

The

-plus:

seventy

Amplification

en-graved

The en-graved

Amplification

seventy-plus:

MORE THAN SEVENTY BODIES

WERE COVERED WITH EARTH

WHERE THEY FELL DURING

THE MASS MURDER AT THE MOSQUE

IN THE SMALL VILLAGE OF MANILI

IN COTABATO, ON 19 JUNE 1971.

The mosque, in which they were slain in

horrific repetitions of gunfire and

grenade volleys, no longer exists but for

a low U-shaped exposed wall of hollow blocks,

showing the three perimeter lines of

what used to be an attractive open-air structure.

The men, women, and children who

perished were a large segment of

the Muslim residents of Manili—

an obscure village even today—

who were subject to a

thoroughgoing extermination campaign

waged by a group self-named ilagâ.

THESE PARAMILITARY TROOPS

MADE UP OF VOLUNTEERS FROM AMONG CHRISTIAN SETTLER

POPULATIONS WERE, AT THIS TIME,

SOWING TERROR THROUGH

CENTRAL MINDANAO.

VIEWS OF THE SITE OF THE NOW-DEFUNCT MOSQUE WHERE THE MASS MURDER OF MORE THAN 70 PEOPLE OCCURRED; ONE REMAINING WALL STILL BEARS THE BULLET HOLES FROM THE INCIDENT.

THE WOMEN OF MANILI AT THE SITE OF THE NOW-DEFUNCT MOSQUE WHERE THE MASS MURDER OF MORE THAN 70 PEOPLE OCCURED.

VIEW OF MANILI IN CARMEN TOWN, COTABATO.

PROJECT PROPONENT DIRECTOR PROF. MA. LOURDES VENERACION-RALLONZA (CENTER LEFT) AND CURATOR MARIAN PASTOR ROCES (CENTER RIGHT) HOLDING A GROUP DISCUSSION WITH THE COMMUNITY IN MANILI.

The last demand concerns ongoing,

if for the moment sporadic,

military action in their general vicinity—

once more on the pretext of their

harboring extremists. To them, the massacre

of half a century ago is not merely

the blind spot in the national imagination.

Its potential repeat today

and in the future is not at all prevented by

circumstances that seem all too familiar.

The artwork is an evocation of the perimeter

of the mass grave, and a reconstitution

of the disappeared mosque.

IN THEIR TERMS, THIS MEANS

RECOGNITION OF THE MASSACRE,

SOME FORM OF RECOMPENSE,

AND DEMILITARIZATION TODAY.

THE MANILI WOMEN WHO COLLABORATED IN THIS PROJECT HAVE A SINGLE MESSAGE: JUSTICE.

THE WOMEN OF THE MANILI COMMUNITY.

Body mutilation and some

cannibalism were involved

in what clearly were terror tactics.

Muslims were defiled many times over,

from attacks on ancestral domain

to outright massacres, to torture,

and to the consumption of their flesh.

It is unknown if the massacre at Manili

was conducted with these dark

flourishes; but it is certain that the

ilagâ conducted the murders with

Philippine Constabulary elements.

THE WOMEN OF MANILI AT THE SITE OF THE NOW-DEFUNCT MOSQUE WHERE THE MASS MURDER OF MORE THAN 70 PEOPLE OCCURED.

VIEW OF MANILI IN CARMEN TOWN, COTABATO.

PROJECT PROPONENT DIRECTOR PROF. MA. LOURDES VENERACION-RALLONZA (CENTER LEFT) AND CURATOR MARIAN PASTOR ROCES (CENTER RIGHT) HOLDING A GROUP DISCUSSION WITH THE COMMUNITY IN MANILI.

The last demand concerns ongoing,

if for the moment sporadic,

military action in their general vicinity—

once more on the pretext of their

harboring extremists. To them, the massacre

of half a century ago is not merely

the blind spot in the national imagination.

Its potential repeat today

and in the future is not at all prevented by

circumstances that seem all too familiar.

The artwork is an evocation of the perimeter

of the mass grave, and a reconstitution

of the disappeared mosque.

IN THEIR TERMS, THIS MEANS

RECOGNITION OF THE MASSACRE,

SOME FORM OF RECOMPENSE,

AND DEMILITARIZATION TODAY.

THE MANILI WOMEN WHO COLLABORATED IN THIS PROJECT HAVE A SINGLE MESSAGE: JUSTICE.

THE WOMEN OF THE MANILI COMMUNITY.

Body mutilation and some

cannibalism were involved

in what clearly were terror tactics.

Muslims were defiled many times over,

from attacks on ancestral domain

to outright massacres, to torture,

and to the consumption of their flesh.

It is unknown if the massacre at Manili

was conducted with these dark

flourishes; but it is certain that the

ilagâ conducted the murders with

Philippine Constabulary elements.

CONNER APAYAO
BALBALAN
BALENCIAGO MASS BASE
TOMIANGAN
NAPOCOR CAMP
NANENG MASS BASE
CAGALUAN MASS BASE
TANAP MASS BASE
MALUCUSOD MASS BASE
BASAO MASS BASE
BATONG BUHAY MASS BASE
MOUNT BINULUAN
HELD THE CORDILLERA
MASS PLENUM IN 1984
PLANNING OF SPLIT
MOUNT BINULUAN SIKUU'
MALLANGA
SUMADEL MASS BASE
PAY-ONG BANGAD
FULISONG BANGAD
BANGAD MASS BASE
TINGLAYAN
DANANAO MASS BASE.
MARKS BY JUANITA CHULSI AND
JUANITA D. CABABA
BITUAGAN
SADANGA
BELWANG MASS BASE
BUGNAY
BUGNAY GATE
MOUNTAIN BETWEEN
BASAO AND BUGNAY
BASAO
CHICO RIVER
NGIBAT
BUTBUT PROPER
LOCCONG
BUSCALAN
MOUNT CHUMANCHIL.
A
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M
N
O
P
Q
R
S
T
MARKS BY TINA BALWEG,
CAROLYN GAMBOA AND
MANDING TAYAB

THE SMALL VILLAGE OF MANILI WWAS BUT ONE STOP IN

THE LONG TRIAL OF THE ILAGÂ — A GROUP OF

CHRISTIAN SETTLERS AND CONSTABULARY MEN WHO

VOLUNTEERED IN RITUAL, BRUTAL EXTERMINATION OF

MUSLIMS ACROSS THE VASTNESS OF CENTRAL

MINDANAO AT THE TIME OF MARTIAL LAW.


THE SURVIVORS DESCRIBE A SPACE OF VIOLENCE THAT

IS IN AND BEYOND MANILI, AS THEY RAN BLOODIED

AND WOUNDED TO NEIGHBORING VILLAGES,

ONLY TO FIND THE SAME KIND OF CARNAGE.

THE SMALL VILLAGE OF MANILI WAS

BUT ONE STOP IN THE LONG TRIAL

OF THE ILAGÂ — A GROUP OF

CHRISTIAN SETTLERS AND

CONSTABULARY MEN WHO

VOLUNTEERED IN RITUAL,

BRUTAL EXTERMINATION OF

MUSLIMS ACROSS THE VASTNESS OF

CENTRAL MINDANAO AT THE TIME OF

MARTIAL LAW.


THE SURVIVORS DESCRIBE A

SPACE OF VIOLENCE THAT

IS IN AND BEYOND MANILI,

AS THEY RAN BLOODIED

AND WOUNDED TO

NEIGHBORING VILLAGES,

ONLY TO FIND

THE SAME KIND OF CARNAGE.

Manili, Carmen

North Cotabato

Manili, Carmen

North Cotabato

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