If Nazi Germany had its Heil Hitler salute then, we now have the clenched fist here in the Philippines.
Some have wondered how a supposedly predominantly Catholic country, with its churches packed with communion-taking worshippers during Sundays, could elect a leader who campaigned on a platform which included extrajudicial killings (“Manila Bay will be filled with dead bodies”) and, upon assumption of office, did what he promised to do and then received more applause for it than disapproval.
Well, this book also asked a similar question vis-a-vis Hitler and the highly cultured and generally decent Germans:
“How did Germans come to accept the National Socialist regime? Historical approaches to this question generally focus on external conditions, the economic situation in which the Germans found themselves, as well as what Max Weber called their ‘inner destiny.’ Their nation’s defeat in World War 1 had humiliated them, the ensuing economic crisis damaged them financially, and they had lost confidence in the Weimar Republic and its procedural democracy. People from all classes felt an enormous sense of betrayal and began to long for a saviour who would ease their burdens.”
In the Philippines the answer was in the electrifying promises of CHANGE (“Change is coming!”) and of the country’s salvation (“I am your last chance!”) uttered by this charismatic demagogue.. To those who voted him into office, he was widely perceived to be a saviour and a brave, kind and compassionate Father of the Nation. Exactly like what the Germans perceived Hitler to be. The clenched fist, a de rigueur for those who have their photos taken with him and during political gatherings done in his name, is a symbol of identification with this hope and this commanded unflinching loyalty even in the face of contrary facts betraying the falsity of the promise—
“In the case of Hitler and, more specifically, through the incessant invocation of his authority in the act of greeting, Germans so internalized the promise of salvation—of heaven on earth—that they came to feel that loyalty (Gefolgschaft) was their duty, apart from any threat of external sanctions. Allegiance now meant participation in what had become a sacralized reality, and moral scrutiny of one’s own actions became superfluous.
“As for charisma, which displayed its power in the Hitler salute, it should not be mistaken for popularity in the usual sense, or even the contagious appeal of the pop idol. Charisma is rather, as Max Weber understood, a ‘revolutionary force’ that unleashes ‘a change of direction in people’s beliefs and actions as part of a complete reorientation of attitudes toward every individual form of life and indeed the world itself.’ This reorientation can redefine even those relationships which, by virtue of following their own inner logic, had once been thought inviolable. The Hitler salute—which, as both oath and greeting, combined the solemn with the ordinary, the sacred with the everyday, in a way that went unnoticed—is a prime example of the reorientation that Weber describes. The internalized sense of community, reconceived as a sacred entity, was expected to replace existing social differentiation.”
History, indeed, does repeat itself and sometimes in a very cruel manner.