Category Archive for: arts and culture

popularizing the way

very few things survive the stretch of Bonifacio High Street, save for tents selling real estate. after all there’s “public art” here, ones that don’t change and are mostly closely guarded: a two dimensional mickey mouse here, an unconventional slide there, an inverted fountain further down. in this context, art of any form, installations of any other kind, would just seem out of place.

but the way of the cross as reconsidered and reconfigured by Church Simplified succeeds in this space, both as art installations, and as a popularization of what is a ritual that has ceased to be simple, with Catholicism that’s everything and difficult to deal with given our own human rights and the Church’s insistence on moral authority. but i digress.

on the path of the conventional Visita Iglesia with the Nanay, we were both only surprised. she had done it countless times as a Catholic school girl, and i had done it with Lola Nena and Lolo Ding one holyweek, when I was the easiest teenage girl to drag around the city. this was the first time mother (her) and daughter (me) were out there, combing the nearby churches, and finding that for most of them the Stations of the Cross within the Church were covered up: the more important ritual was the adoration of the altar of repose, and the stations were relegated to a makeshift set-up in the courtyard or parking lot. it made for a less solemn time at prayer and meditation in front of each station, it made for a feeling that we were being discouraged to go through this Maundy Thursday ritual.

meanwhile at BoniHighStreet, and via Church Simplified, the stations of the cross are freed from the structures and new rituals of the conventional church, and surprisingly can work in the midst of commercial establishments — high end ones at that. don’t worry, the irony isn’t lost on me, though this time it does seem overrated.

no, this isn’t quite a modern take on the way or stations of the cross, as it is a popularization of it. Walkway: Reflections on the Stations of the Cross begins with step one: put it elsewhere other than a church. then moves on to step two: talk about it in words that are easy to understand, in a way that’s also about an amount of reflection, in a manner that is a conversation between equals, paraphrasing — quite well, I might add — from original texts that tell the story of Jesus Christ’s journey to death and resurrection. what is more laudable is the fact of tone: each of the 12 stations are spoken of comfortably, forcing a sense of familiarity even on the non-religious (i.e., ME).

listen in on how judgmental YOU sound

that is to say that the re-imagination that this way of the cross allows the spectator is one that is almost beyond religion and religiosity, and is about the gift of a story, one that’s told so well, it becomes believable and real, no matter if you are believer or not. this is a wonderful gift really, one that happens in stark contrast to the way in which the conventional Church talks about the death and suffering of Christ as always frighteningly about our sins, period.

the more powerful stations I thought were ones that forced spectator to deal with some quiet, if not reflection. station #5 which is the scourging, is re-titled “the whip” and talks about the process of scourging and the weapon that’s used to inflict pain on its victim. the rendering of the whip, hanging lengthwise against bloodied black walls, actually works not just as reminder, but as art installation: there is restraint here, a sense of someone taking control and seeing the value of what in the end is a quiet violence, more powerful than any of the installations on this stretch of BoniHighStreet.

the scourging as the whip as art installation

the quiet of charity was in that lone statue of a kid on a platform for station #4 entitled “the verdict”, a retelling of Jesus being judged by Pilate. the statue was made clearly into a street kid given the huge tattered shirt he was wearing, which was also ultimately about the same kind of control and restraint that’s in “the whip” and in art installation, both.

charity for one. irony in action.

the power of restraint in creating just the right amount of drama meanwhile is in station #6 re-titled “the curse” from the conventional Jesus is crowned with thorns station. here, a crown is put on a pedestal of sorts, surrounded by thorns and encased in glass. the light that shines from within the casing, would be too much given the gold of the crown, were it not a well chosen deep red light, one that doesn’t shine through the glass but stays within it. this provides just the right amount of drama, highlighting the difference of this station from the rest of the installations and stations that are mostly in black.

equally wonderful about Church Simplified’s ways of the cross is its requirement of involvement: you read about “the two simons” and are told to think of someone who has helped you in a time of dire need, and to pick other people’s prayers from a bowl and say the prayer for them, as you leave your own wishes in the same bowl. you are Simon of Cyrene as the next person will be for you.

let someone else say your prayer

then there are the acts of carrying a cross in station #8, or of nailing one’s sins as represented by black cloth from station #6 onto station #9 “the crucifixion”, or of lifting an old black telephone and listening to people talking about and prejudging somebody else. there are the acts of walking through darkness inside a tent to signify the “seeming” darkness of Good Friday in station #12, or of writing down the name of a person you wish to thank by saying a little prayer for her in station #13 “the cloth”, about the story of Easter.

what these stations required of me as spectator were surprisingly easy to get into, on the one hand as a meditation, on the other as a way of dealing with this story of one man whose story is also that of a society. one that’s so familiar, one that’s exactly where we’re at still, the one we continue to (re-)create.

what is striking though in the process of walking through Church Simplified’s stations of the cross is its ability at reconfiguring this story into one that’s current and relevant, complete with really cool Christian rock music (that i’m now hunting down), and activities that don’t fall into the trap of making things fun-without-a-point. instead what’s here is a story told and reconfigured into hope, and possibility, and light. plenty of it. and in the face of a conventional Catholic Church that’s in the throes of losing plenty of its believers, in the midst of arguing with our own Catholic selves about the contradictions between this Church and our own real lives, this popularization is exactly what local Catholicism needs. less of the preaching and instilling fear, more of the talking to us all as equals, yes? there is hope for Catholic religiosity in this country yet.

give it a whirl.

more photos up at posterous, all taken on Holy Wednesday, April 20 2011.

tattoed christs that rock.

Baffling is the tiny art space that is 20 Square in SLab at Silverlens Gallery (Pasong Tamo Ext., Makati City). Sometimes it’s but an extension of the rest of the works in SLab; most other times that I’ve been there, it’s a measure of artists’ creativity in smaller works, something that I imagine is about discipline and control.

And then at other times, I am surprised and want to live in 20 Square. Dex Fernandez’sm/ made me want to do exactly that. I wanted to find a chair and sit in the middle of the small room and stare at the small sculptures attached to the walls. Of course a chair for one would’ve filled that tiny space.

Images of a crowd in a small space is also what the idea of m/ creates; m/  is the symbol for that rock ‘n’ roll signal we do with our fingers (pinky and index fingers up, middle fingers kept down by thumb). It is also what you think of first when you enter that room and see what seems to be a version of a rock poster. Fernandez brings back memories of rock concerts (OPM and otherwise), and crowds, and drinking and noise. I almost wished they were playing some rock music inside the tiny room.

the rest is here!

my friend D posted this on her FB page:

the tricky thing about plagiarism is that while everyone is in agreement that it is a crime, a violation, the accused is almost never able to exercise his/her right to due process, legal representation, a fair trial, an appeal.

how does one pay for such a crime, really? what does it take?

it seems like there is nothing in the world one can do to gain genuine pardon for an offense such as this. even if the offender publicly acknowledges, properly apologizes, and sufficiently pays for damages, and, say, the aggrieved – the owner of the material – accepts and grants pardon, the offense is never really written off, is it? even when he/she does go through the legal process, and resolution is arrived at between parties, or he/she is able to gain acquittal from and is formally certified as innocent of the crime, the public never really forgives or forgets, does it?

my answer in the form of questions. in the case of the recent proven and admitted plagiarist, are we all in agreement that he committed a crime? is he actually asking for genuine pardon? does he actually feel unforgiven at all here, seeing as there is “a public” that seems to have brushed it off, ignored it, believed Yuson to have valid enough reasons for, uh, plagiarizing?

via Yuson's public FB wall, April 8 2011, accessed April 12 2011
Yuson on Plaridel yahoogroups, April 13 2011, accessed April 13 2011

questions, still: does it matter at all that there is a public who will not forget, when in fact there’s a public –– the one that matters to the admitted plagiarist – that has forgiven? does our refusal to forget matter at all when the attitude of the culprit is such that admitting to plagiarism just means facing brickbats, instead of his credibility down the drain?

does it matter at all that a public is angry about plagiarism, when the admitted plagiarist is allowed to go on as if nothing happened, invoking the same kind(s) of power he holds as if nothing has changed? at least MVP had the grace to resign from ateneo, return honors given him, and lie low for a while.

via the best statement written on the subject matter (and maybe EVER), the one that has the most balls I’ve seen in the literary world in a while:

“It is, at absolute best, a specimen of offensive—and admittedly, eloquent—victimage. Not only does Yuson resort to flippant, melodramatic, and self-deprecating rhetoric that is calculated to minimize his personal accountability and preempt further criticism, but also he insults the intelligence of his readers by flinging a distinctly noxious red herring into their faces: the concept of editor as co-author, which, though not without merit in and of itself, completely and utterly fails in this situation to explain why Yuson did not credit Joble in the magazine article at all. Were Yuson to discover that a protégé had plagiarized his poetry in order to “arrive over and over / again at art” [1], would he accept from that student what he now expects us to swallow hook, line, and sinker? Or does Yuson ultimately rely on his formidable store of cultural capital to save him in the same way that a wealthy criminal depends on his money to keep him out of jail?”

Equally ominous in this regard is the response from Yuson’s peers in pedagogy and literature, without whom he would not have attained his current stature: they have so far refused to publicly and categorically censure an act that they would not tolerate and likely have vociferously condemned had it been committed by their students, mentees, or non-literary figures (business mogul Manuel V. Pangilinan, say, or Supreme Court Associate Justice Mariano C. del Castillo).

the rest of the collective statement on the plagiarism of Krip Yuson is here.

meanwhile, where is the rest of the literary, cultural, and academic world of which the admitted plagiarist is part?

because this is what happened when Krip Yuson apologized for his act of plagiarism: he opened a can of worms about writing in this country, about the hubris of the editor, about the question of writer versus editor, etc. etc. and you know I’m all for letting it all hang out, but given the gravity of an awarded Filipino writer plagiarizing, it just seems like the wrong time for invoking other worms.

Worm #1: Yuson talks about being the editor of the original piece, forgetting that it wasn’t his work pala, mea culpa, honest mistake naman. but where did this statement even come from, when is it acceptable for an editor to invoke his ownership of a text, one that isn’t his at all?

I imagine it comes from what still is the amorphous title of editor at least in these Pinoy shores, one that I learned from mentor(-beyond-death) Luisa Mallari who thought it was an immature profession in this country (addendum: at least in the late 90s, given the ones lording it over as editors versus what Tita K reminds me are the great editors like Joaquin, Locsin, Roces). this is not so much a judgement of current editorship as it is an assessment of its smallness, a smallness that editors themselves impose on the title, on the job, on the profession. because while it is a valid profession, separate from the writer, distinct from being co-author, it rarely seems like such.

Yuson’s apology doesn’t help the cause of the editor any. when he said he had “re-written” the original essay, he was in fact talking about something an editor isn’t expected to do. when he said he thought he was “at the very least part-author” of the piece, he was in fact crossing the line between being editor and being co-writer of the piece. and all these regardless of what the writer Rey Joble thought, or would’ve thought, about his editor claiming his original work?

in fact in the ideal world, no editor would claim a writer’s work as his own. in the world where editors respect writers, and respect themselves, an editor wouldn’t re-write a text so much that he would begin to imagine it as his. instead the editor would comment on the work and ask the writer to do the major revision. if/when the editor does the major revision himself — in Yuson’s case he calls this revision a re-write — then the editor must know as well to let his work go, and give it to the writer, whose work it still is, whose name should still be on that byline, who will take credit for whatever work the editor puts in, regardless. in fact, once the editor wields his power over a text, the writer has a right to say no, that’s not the way I want to say it, no, this is mine, you can’t touch it that way. the editor respects the writer enough to let this happen as well.*

but the only thing we know about Yuson’s relationship with Rey Joble is what Yuson himself talks about in the apology: Joble understands me, we’re still friends. well yes, but what of everything else this silences? I’d love to see Rey Joble’s original work, and look at Yuson’s editing as an exercise in seeing what editing in the form of a re-write means. I would love to hear Rey Joble speak, about his original work, about his original work being plagiarized. I’d love to look into the struggle that necessarily exists between Rey Joble and Yuson, the writer and the editor, and how this is changed by the act of plagiarism that Yuson committed against Joble.

ah, but I don’t know that any of that will ever be possible. and in the meantime there is:

Worm #2: the notion of deadlines, being pressed for time, in the act of writing (and editing) which Yuson invokes. which to me is the strangest — strangest! — excuse he could give, used as it is by college students who fail to beat the deadline for a major paper submission, unacceptable as that is in the world of adults in general, and adults who write for a living in particular.

I’m not saying I’ve never been pressured by a deadline; I’m saying that the pressure is part of this enterprise of writing, deadlines are necessary in this creative life (and I use creativity loosely here, or as broadly as possible).  it was most disheartening to read Yuson invoking deadlines as an excuse for plagiarism, for now any student can say: maam, ang dami kong ibang deadline eh, i was forced to copy and paste na lang from the internet. i agree naman with this site’s opinions eh.

imagine the repercussions for creative writing classes.

but maybe the more dismaying thing about Yuson’s use of the deadline excuse is that it begs this question: why did he say yes to so much, why couldn’t he have said no to one of those deadlines? and maybe the better question, why didn’t he just ask Rey Joble to help him with that Rogue article? why couldn’t it be passed on to Rey Joble altogether? Yuson’s got enough power to anoint someone as worthy of taking his place, especially since he is saddled with so many other deadlines, especially since it’s just one essay after all.

but maybe these questions don’t matter anymore, really. it looks like we’re out to forgive Yuson, complete with but the most chipipay comments thread on facebook (and I say that with love), that only the usual suspects are part of. otherwise, Yuson’s plagiarism seems to be spoken of in whispers, or maybe with heads shaking, or with a dismissal: if the Supreme Court can do it, anyone can.

but even with that we fail to acknowledge the value of the writer, even then it seems like we are wrongly forgiving of Yuson, failing to see that he is famed multi-awarded writer, and that this in itself is important to our cultural identity. as such it would seem right that we don’t forget, that we don’t make excuses for him, seeing as he’s done a pretty bad job at apologizing.

I imagine we’re a wee bit embarrassed for Yuson, maybe because we owe him in some form? maybe because we don’t like seeing one member of the writing and literati community, one so visible and famed, to go down in ashes such as this one? maybe because we know of the deadlines that he speaks of?

yet we also know that in the face of deadlines, the choice is easy: will you plagiarize in the midst of deadlines? or will you admit to being human, tao lang sorry, and say you need an extension? or maybe you’ll just miss the deadline, do a darn good job at the submission anyway, that you’ll be forgiven for being late?

at the very least, I’d like to think that none of us will do a list of excuses for misdemeanors, be they minor or plagiarism, the way Yuson has done. because if we are to learn our lessons here we must see that what this apology inadvertently does, other than opening this can of worms, is to highlight the writer’s / editor’s / literati’s hubris. and given all the stereotyping we already suffer, given our apparent removal from the hoi polloi, this portrayal of ourselves is the last thing we need, a misrepresentation really, that just means too many steps back in the task of demolishing the writer’s ivory tower and everything it represents. sayang naman.

that last bit seems to apply all around.

 

* this is the kind of relationship I have with Howie Severino on gmanewsonline as well, this the kind of respect we accord each other, where a word, a phrase, a sentence, a thought in an article of mine, can be passed back and forth between the two of us until we both agree on a major change.

pinoy rap lives!