Category Archive for: libro

hell is here

once again social media Pilipinas and government officials are on the defensive, offended by references to Manila in Dan Brown’s novel Inferno. as i sit and read the novel — because there’s no other way to assess it really, but to read it — here’s something i wrote in 2010 for the now defunct metakritiko, about Filipinos and our inability to handle it when we are told some truth or other about us, and how we miss the point entirely half the time.

also this is what Cabinet official and MMDA Chair Francis Tolentino has said in response to Inferno:

More than your portrayal of it, Metro Manila is the central of Filipino spirit, faith and hope. Our faith in God binds us as a nation and we believe that Manila citizens are more than capable of exemplifying good character and compassion towards each other, something that your novel has failed to acknowledge. Truly, our place is an entry to heaven.

HAHAHAHAHA!
*****
(more…)

on self-help and the Pinay

or let’s begin 2012 by talking about oppression, shall we?

My issue with self-help books is that they are mostly American. And anyone who lives off of the Philippines’ contradictions and silences, crises and sadnesses would know that not much of American self-help applies to the every Pinay.

The 11 stupid things women do by Veronica Pulumbarit, based on the book by Dr. Laura Schlessinger Ten Stupid Things Women Do To Mess Up Their Lives among other sources, reeks of a universalizing and stereotyping of the woman that just fails to consider how differently women – and men – live in third world Philippines. Of course Dr. Schlessinger and every other self-help guru or magazine would have its own market in this impoverished nation, but that’s really the phenomenon of a first-world-pocket in the age of transnationalization, where social class differences are becoming more and more stark, and Pinays of a certain class can actually live believing in the ideologies of the first world.

But a majority of us live differently in a nation that’s more chaotic than we’d like to admit. And that whole list? Let me reconfigure it and tell the every Pinay how none of it is stupid, because much of it is totally different where we come from, maybe even totally right given where we stand and how we continue to be oppressed by stereotypes and archetypes that are everything and grounded in what’s here. In that sense those absolutes of self-help are also dangerous, because they make us imagine that being woman is the same across races and nations, and it universalizes womanhood in a way that keeps us exactly where we are, limiting the way we think, telling us to stick with the status quo. How does that even help the cause of liberating the Pinay from her contemporary shackles?

1. Having wrong ideas about courtship? Welcome to the Philippines, where good ol’ panliligaw is consistent – even when reconfigured – ritual, but which also allows kilig and magic to be had. It is kilig that carries us through the courtship, one that in these shores has its own set of rules and guidelines, its own steps towards the final decision to becoming an official couple. There is no “dating” so many men before deciding on one. In fact, where we come from the signals are clear: if we’re not interested in a guy, courtship doesn’t even happen. If I’m interested in you, then the ritual begins. There’s nothing desperate about it at all, and in fact it’s this time of kilig and ligaw that all the power is in the Pinay’s hands. And inappropriate men? Boo. Where we come from even a stretch of a courtship and seven years of a relationship can mean exactly that. Such is the nature of kilig that fizzles out. There’s no American self-help explanation for a word that doesn’t translate into English, yes?

2. Being excessively devoted to the wrong person. We are being told here that women stay with the wrong men because women have low self-esteem. Wrong. Where we come from, the Pinay enters a relationship and is in it for the long haul. We are taught to stay. Here the Pinay is still made to believe that she must marry her first love, here she is still told that going from one boyfriend to the next is bad form not to mention bad for her reputation, here she is still questioned for ending a relationship for no reason other than that “it didn’t feel right.” The Pinay stays not because she’s got low self-esteem, but because she’s got so much of it: she is taught that she can work on a relationship because she can work her man. And when she finally lets go of this man, it’s because the Pinay has gotten tired of devotion, and walking away then becomes her brightest most self-assured moment, too.

3. Being too passionate. Seriously? Seriously. Where we come from women lack precisely this passion because Pinays are also taught to rein it in, hold your horses, not for anything else other than a guilt trip, if not a promise about the fires of hell: the heavens don’t like loose women. It’s the same rationale that keeps us only as good as our virginities. It’s the same religious conservatism that has kept every other Pinay stupid about sex and her own body. I say go find some passion and light that little fire, practice safe sex and go for that one night. Sex in and by itself is always possibly enjoyable; sex without strings attached is infinitely liberating for the Pinay in the context of closet conservative pretentious liberated Philippines. You only know to rein yourself in, when you’re actually the one in control of you – heart / mind / body included.

4. Not realizing one’s worth. Dr. Laura says, “It is your job as a woman, as a person, to become as fully realized as you can by having dreams, forging a purpose, building an identity, having courage, and making commitments to things outside yourself.” Right. Try telling a working class underemployed call center agent that. Or the barista who’s saving up so she can leave the Philippines to become a blue collar worker elsewhere in the world. Or even just talking to a Pinay about “commitments outside of herself” when she’s got a family to fend for. Who’s got time for dreams in the third world, really? What we’re worth is really only equivalent to what we do – that’s not even about being Pinay as it is just about the limits of social class, plain and simple.

5. Not taking care of oneself. Not only is it not cheap to be healthy where we come from, it’s also a question of who’s got the time to think / cook / be healthy? Don’t talk to me about not eating canned goods and cheap fastfood meals, when that’s all a majority of us can afford, literally and figuratively.

6. Not being courageous. Eh? Dr. Laura says that women have a hard time “expressing healthy and righteous anger.” She obviously hasn’t seen our stereotype of the crazy woman kontrabida. Or just the bungangera palengkera. And every Pinay has it in her, every Pinay after all has got her taray to back her up. Taray is the response to the notion that we have yet to learn to speak our minds. In fact when the Pinay doesn’t speak her mind, she is being practical: after all, if you’re going to lose your job by being assertive, your first question has to be will it be worth it? And if not, then we’ve got our pamewang and taas-kilay to reveal our taray. And yes, there are no direct translations for all those words, again because the Pinay is not even imagined by those self-help books.

7. Being jealous and insecure. But what of just being selosa as a matter of intuition? What of pakiramdam ng babae – the woman’s intuition – as the premise of an inexplicable insecurity? Truth to tell the Pinay would gain much by listening precisely to the impulses that are about jealousy and insecurity, not just because sometimes these are revealed to be based on things that turn out to be valid, but also because it balances out our katarayan. My advice? know to draw the line between intuition and paranoia, and you’ve got a handle on jealousy and insecurity, too.

8. Being careless and immodest. Which Pinay is unaware of “the danger of being sexually harassed when they dress immodestly”? Though the better question is, why would sexual harassment be blamed on the woman for wearing what she wants? This is exactly why we have not evolved in the direction of women’s liberation in this country. Because here we are being told that “When a woman dresses to fit into an evil and worldly society by choosing clothes that pleases the tastes of both men and women, she sins. When she dresses to entice or receive the admiring glances of the opposite sex, she defrauds and sins” (Pollard). And I can’t help but ask: in what century are we in exactly? And do we know that this is exactly the excuse men invoke when they harass and abuse women? That “She asked for it”? Que horror.

I’d tell the Pinay: wear what you want mindful of where you are going, who you will be with, and what you will be doing. Be responsible for your body, as you insist on your right to wear what you want, knowing full well that people’s reactions to how you look is a measure of who they are, not who you are.

9. Not being committed to a relationship. You’re telling the Pinay that? I’d tell you to see Number 2. In fact the Pinay is so made for commitment that I’d rather warn her about its by-product: the Pinay who’s got her wedding all mapped out after the good first date. Because much might be said about committing to a man, but even more might be said about knowing when to draw that line, between staying and leaving, between what’s in front of you and forever. The future is what keeps us working on something in the present yes, but the present is also a measure of whether we want to get to that future at all. There’s no point really in planning who the members of your entourage will be when all you’ve got in front of you is a man who’s only willing to spend today.

10. Being dishonest and unfaithful. Loyalty? Check! Devotion? Double check! We are told: “Whenever you are away from each other check in regularly to let them know you’re okay.” Again, you’re talking to the Pinay? We are the champions of clingy and togetherness, and if we were to decide we would be everywhere with our men. In fact the lesson for the Pinay should be about how to keep a life as an individual, separate from the man, without being paranoid about dishonesty and unfaithfulness. Also, there’s the even more important lesson: much might be said about honesty, but there are some questions that need not be asked, answers that we’d rather not hear. The Pinay is obsessed with knowing everything about her man, and sometimes we fuel precisely the dishonesty because we also demand a set of answers they cannot give. In truth: there’s value in letting some things go, especially those things that aren’t about you at all.

11. Not being caring and compassionate. For the Pinay this is precisely the kind of stereotype that keeps them in roles that are oppressive, that renders them immobile to some extent, that makes them think less than they actually are. Being caring and compassionate is our default, this is the way we are brought up, the only way we know to deal with the world. And this is what keeps us in the box labeled submissive / ideal / wife / mother. This is what makes it seem right that we should go beyond ourselves, and sometimes forget ourselves altogether. I say let’s learn to balance caring and compassion with the katarayan that’s in our lineage as women; let’s balance that with caring and compassion for ourselves first. Much might be said about selfishness when you’re a Pinay who’s brought up with an unflinching unthinking selflessness.

Looking at this list, it is clear to me that all those things that were deemed stupid, all those things that we were being told not to be, not to do, all those things don’t apply to the Pinay in this context. When you live and breathe this culture that contradicts itself with regards how to love and treat and trust its women, American self-help of any kind cannot help us any. To impose those rules on the Pinay might be the most tragic thing to happen to our struggle, not just for identity, but for our right to our own bodies.

Of course this anti-self-help-list, in its mere existence is a set of absolutes, too. But I’d like to think that these are only as absolute as they remain open to debate and discussion, as these remain to be practiced where we come from. I’d like to think that because we have yet to even imagine ourselves liberated and free, that we’re still working on lists such as this, versus seeing it as a set of rules. More than anything I’d like to imagine that this is a more truthful, because more particular, assessment of the things the Pinay should learn to do.

Those stupid things women do? We’re already bigger and brighter than all of that.

It seems like a foregone conclusion: how else would Singapore do a writers’ festival but with seriousness and business-like professionalism? What’s striking about the first few days of the Singapore Writers’ Festival (SWF) though is this: while business sense would dictate the selling of books in relation to the event, there’s also a clear sense here of going beyond that. And the SWF does so by showing us how literature and writing might on the one hand be celebrated as creative endeavor, and on the other assessed as end product with goals of publication and readership, always with the possibility of the text affecting change.

This is to say that each of the panels I went to were done professionally at the SWF, where moderators had read the books of the writers they were to have conversations with, where they actually become credible points of reference for a discussion with the audience. My context obviously is the Philippines, where even international conferences suffer not just because of sloppy work by local scholars, but even more so unprofessional moderators who think that hosting à la talk show is what this role calls for.

But I digress, and I only do so because of envy: much might be said after all for professionalism especially when it comes to literature and writing, particularly because by our mere existence as writers and critics we demand that it be seen as important. At the SWF, the first thing that’s equated with its importance is a clear respect for writers, which begins with reading their work beforehand.

Read the rest here!

Elias de Tayabas
Elias de Tayabas

it was daunting more than anything else, though at some point all that operated was an amount of yabang: i’ve seen friends do this before, i’ve seen wonderful beautiful local books happen without a big publisher behind it, without press releases coming out in papers. and this book, i knew, deserved the major major effort of blood/sweat/tears because it is about family and history. because it is unconventional in form, an almost refusal to fall within the genres that are familiar, a straddling among creative non-fiction/historical essay/memoir. because it demanded a freedom from the standard limitations of publishing, given its refusal as well to deal with the ways in which things are usually written, how they usually look, what can usually be said.

and so Revolutionary Routes can be infinitely controversial, familiar as many of the personalities within its pages are, from former presidents Manuel Quezon to Ramon Magsaysay, Vicente Sotto to Artemio Ricarte to Tomas Mapua, yet here, more than anything they are revealed to be people. there should be no fear in that. there should be freedom in it.

because that is also what it means to family: a great amount of freedom. to be able to let go of these stories, and more than sharing it with the world, show the world how our Lola Concha, unnamed and anonymous, knew somehow to sit down and write, in long hand, about the life she lived. with no pretenses at publication, no grand narrative tying everything together, no effort at making saints out of sinners. in the process she left not just a narrative about family, but a history both local and national in the voice of someone who actually lived within it. Reynaldo Ileto’s Foreword to the book begins:

Revolutionary Routes is more than a family history across four generations. Author Angela Stuart-Santiago has deftly woven together the memoirs, clippings, correspondence and other traces of her family’s past into a microhistory that spans the late 19th century up to the 1950s. While this book is rooted in the specific experiences of a family that lived in Tiaong and its adjoining towns in southwestern Tayabas (now Quezon) province, it also tells us much, from the ground up, about everyday life in the countryside under the shadow of successive imperial and national regimes. This book can also be read as a modern history of the Philippines.

it seemed there was no other way to do this book, but to take it by the horns and make it walk a path we were making up as we went along. a kind of tribute to the way Lola Concha lived believing in hard work and with more heart — heart — than i can muster. a tribute to Lola Nena who could see most clearly even as she was blind, who inadvertently led me to reading beyond my years, whose sadnesses are a thread i find strength in. and really, ultimately, a glass raised to Angela, whose writing’s a gift in the most basic and complex of ways.

today these arrived in the house and home that Lola Concha and Lola Nena continue to provide us in Mandaluyong:

Revolutionary Routes books!
Revolutionary Routes books!

and i realized there was no other way, no other way at all, but to have taken the path we did, difficult/stressful/frustrating as it was. and today, i felt as close to this joy as i could, as in the end, this route could only be liberating, in all ways imaginable.

***

we’re launching Revolutionary Routes, on August 20 2011, 5 to 8PM at the Filipinas Heritage Library. come buy a book and have Angela sign it! we’re celebrating family and Tayabas, and Elias from Rizal’s Noli who we now know to be a crucial part of our story.

if at all, you’ll get to meet us beyond our blogs, with partying the only thing on our minds, no fangs included. do come!

Revolutionary Routes by Angela Stuart-Santiago
Revolutionary Routes by Angela Stuart-Santiago

Revolutionary Routes, Five Stories of Incarceration, Exile, Murder and Betrayal in Tayabas Province 1891-1980 by Angela Stuart-Santiago

based on the memoirs in Spanish of Concepcion Herrera vda de Umali
as translated into English by Concepcion Umali Stuart

foreword by Reynaldo C. Ileto
book design and overall layout by Adam David
cover design and Elias illustration by Mervin Malonzo
official website by Joel Santiago

had an infinitely emotional conversation with this non-fiction narrative of a review of Ang Sayaw ng Dalawang Kaliwang Paa.

The teacher of literature, Karen (Jean Garcia), is enigmatic for a reason, but effective like every literature teacher should be. She reads poetry and it comes alive, she asks questions about it with certainty. She is unsurprised by any of her students’ assertions, even as these are necessarily about sexuality and desire, love and intimacy, the act of gazing. Even as she is the object of that gaze.

That Karen is unperturbed becomes part of her enigmatic persona; that this ties cleanly together with the fact of her silence(s) as teacher is the gift that Yapan’s characterization gives us, acknowledging without romanticizing the fact of teaching’s contingent and necessary loneliness, one that isn’t a sad thing at all. Karen’s quiet solitude shines with possibility and freedom, even as it becomes fodder for students’ presumptions about her, even when all it means is that she will never be known.

read all of it here!

Jean Garcia as Karen, the teacher who knew solitude and freedom.
Jean Garcia as Karen, the teacher who knew solitude and freedom.