Alwin Reamillo’s Ang Balut Viand exhibit is like balut: it looks like a standard generic egg from the outside, but is an unborn duck on the inside. Which is of course to say that you might not have the stomach for that sisiw literally and figuratively; or find that you actually quite have a taste for it, from sipping that hot balut liquid straight from the shell, to the process of slowly peeling the shell, and downing it whole: the eating of balut isn’t just about eating, as it is of knowing, of identity.

The balut is one claim to fame we’re uncertain about, seeing as it is equated with hissing cockroaches on Fear Factor. Talk about bringing us back to the dark ages of being the exotic and barbaric brown siblings of America.

In Reamillo’s hands though the balut becomes reason for pride, as it is reclaimed in its process of being changed: there are no duck fetuses here, but there is plenty of balut made out of plaster and emulsion.

the rest is here!

Lolo Ding

By circumstance, and with a lot of luck, I grew up in homes where grandfathers were fixtures. Today Lolo Ding turns 100.

He died in 1989. I was 13. I used to tell my writing students, I tell the ones who have become my friends: talk to your elders, ask them about their stories, talk to them about their lives. Know that they all lived — parents and grandparents and aunts and uncles — long before we did, separate from who we are, but so intricately tied to what we become, even when we don’t know.

I was too young to ask questions of Lolo Ding. One evening we were alone in Manda and he put an oxygen mask over his nose as I read to him an article from the Newsweek issue in my hands, only interrupting me to say don’t tell anyone about this, which I knew pertained to that oxygen tank beside us. So we sat on that blue couch in Manda, he with oxygen mask, me reading out loud, until he or I fell asleep, or maybe until I was picked up to transfer across the street, where I lived. The next memory is of Papa and I picking up Kuya from a technical rehearsal in CCP, to tell him that Lolo Ding was about to go, he had to say goodbye.

I remember that blue couch now. I’d go settle into it before lunch (or after, school-willing), where the day’s newspaper waited for me, folded carefully to mark the article(s) that Lolo Ding wanted me to read to Lola Nena for that day. The Newsweek articles he dog eared as he read them while on his stationary bike. He listened to me reading to Lola.

There is much reading, and speaking in me still. Maybe still the notion of teaching. As Lolo Ding did, in ways that he might not have known, in his capacity at trusting that I could take in those words without knowing their meaning, in the manner of learning that happens after the teaching.

About music. Lolo Ding enjoyed the perfected Blue Danube piano piece I had to learn, doing a little dance when he chanced upon it, telling me to play it again. He also requested, and often, the song Blue Moon, a piece I learned beyond piano lessons, a song I still know by heart.

About nation. A vivid memory: Lolo Ding holding a huge foam yellow L sign, and waving it up at the sky as helicopters flew over Mandaluyong during a coup against newly installed president Cory Aquino. More vivid a memory: Lola Nena screaming Frieeeend! Baka mapaano kayo diyaaaan! Lolo Ding smiling gladly about his little rebellion. I’m in college, reading Lolo Ding’s first edition Constantino history books cover-to-cover for freshman history class. I proudly hold those worn books with yellowed pages and creased covers in the face of the new editions my classmates had. It is six years after Lolo Ding’ s death.

About poetry. In 1999, the last of my literature electives leads me to a children’s literature class where, told to bring a poem about childhood, I fell back on memory: Lolo Ding made me read from this huge and heavy tome of poetry that came with his Encyclopedia Britannica. “Men seldom make passes, at girls who where glasses” by Dorothy Parker, which Lolo Ding had memorized, which I knew he made me read to tease me, what with my huge plastic rimmed glasses at age 11. He made me read “The Raven” by Edgar Allan Poe, sad and dark as that is, over and over again, as if he was trying to memorize it, as if he wanted me to memorize it, too. In that literature class a decade after Lolo Ding died, I talked about Henry Wadsworth Longfellow’s “The Children’s Hour” and I talked about a grandfather who did not only teach me my first poems, but who taught me how to read them, with long pauses and drawls in parts, with an amount of excitement and wistfulness in the right stanzas. I read it in exactly the same way to this class of mostly strangers. I was close to tears.

About death. One summer, Lolo Ding began scouring his dusty med school yearbooks, checking it against his old black address book. He gave me yellow pad paper and a pencil, and I listed down the full name and birthday of each of his batchmates. Lolo Ding would then call the number he had for each of them, getting back to me with either of two things: a new number and address for my list, or a date of death. He said it on the phone too often: Ay, patay na? And Lola Nena would ask: Sino friend? Lolo Ding wrote a small cross on each yearbook entry that required it.

About playfulness. Where secret handshakes are fun, and being taught the piko from his childhood can mean most the summer spent trying to beat him. Where he’d tell me to go with him to Imus for All Soul’s Day: Makikita mo ang birthday mo sa lapida! Which I did, because I was the same birthday as Lola Elang. Where he’d always always have some Goya chocolates hidden in the vegetable crisper of his fridge, or some MY San biscuits in the dispensa, not ready for the taking, but ready for giving. Where he’d play sungka and keep his last sigay between his fingers so I could never get a turn. Where every birthday and christmas (as the former happens too close to the latter), he’d give me a local barbie doll wannabe, the point of which is the dress crocheted onto its body, something he ordered from an assistant in his office.

Where he’d give me riddles to solve: Em, Ay, Crooked Crooked Ay, Crooked Crooked Ay, Pee Pee, Ay.

Or: If You Are En, I E, You Are E!

Lolo Ding’s humor, his spirit, is like a reflection I rarely see, one that reminds me of how a grandfather can take credit for much of what’s me, even when rarely remembered. For the ability to take things in stride regardless of difficulty, the openness to drinks and music with friends, the chance I take to read if not buy a copy of Newsweek now too expensive to subscribe to. In that voice I use when I’d read sections of a poem to a class of students and let it drip with feeling, in the hands that play mahjong, the game that Lolo Ding has ended up teaching us all. In that split second that I take the bottle of moisturizer from my dresser and I see the doll with blonde hair in a green and yellow crocheted dress that stands there still.

In that space between listening to Papa sing “Blue Moon” and hearing Lolo Ding sing it as my 10-year old self played it on the piano.

In the moment Mama and I open a bottle of wine, to the music of Mitch Miller, as the clock strikes midnight to Lolo Ding’s 100.

I always say that I use my mother’s last name to pay tribute to her alongside my father. Now it has to be about the Stuart that my Lolo Ding was. We would all be so saved by this gift of play and poetry, music and merriment, home and nation. We would all be so lucky to remember.

pacquiao, the pits

am i the only one who thinks this has gone too far? and just way low, the discourse on the Reproductive Health Bill.

it’s bad enough that we have to deal with congressmen like Amado Bagatsing who thinks prOscribe can easily be changed into prEscribe (medyo praning), like Roilo Golez who will twist previous DOH Secretary Esperanza Cabral’s words to her face about the risk factors of the pill (medyo sinungaling), like Pablo Garcia who thinks the correct response to the RH Bill is “do you believe in God?” (medyo fundamentalist), that we have to deal with every other religious anti-RH person thinking my rights as a woman immoral. but really.

congressman Manny Pacquiao, fresh from the millions he made from his last boxing match, is the pits. his mother Dionisia is scraping the bottom of that barrel.

and no, don’t even begin to deny that you are forgiving of Pacquiao, that this country in general, including the middle class and rich who would otherwise be more critical, are coddling him. Pacquiao can do no wrong ‘no? he can do no wrong, not when he’s a source of contemporary Pinoy pride: the best pound for pound boxer in the world. finally we can say there’s one of us who’s the best at something, without a doubt. finally.

oh but what is the price we pay? to think him faultless, to listen to him talk about fighting poverty and think: wow, what a wonderful speech! versus thinking: wow, how that contradicts the fact that he bought his mother a 1M peso bag. a one million peso Hermes bag that his mother asked for. that’s worse than Kris Aquino, or Willie Revillame, both of whom are undoubtedly rich and live decadently too, but at least they don’t talk about eradicating poverty, as they do helping the poor (two very different things). at least we see them both on free TV. Pacquiao we have to watch on pay per view, even if we’re Pinoy.

oh but we forgive Pacquiao everything, including his mother’s articulations. we forgive Pacquiao the politicians that appear around him, no matter that we don’t trust them. we forgive him, even as he is mouthing lines from the Bible in relation to something that is totally and absolutely extraneous to religiosity. he gets up on that podium in Quiapo Church, and no one no one says he was wrong to do it. he misquotes the Bible, and we don’t correct him, are careful to make fun of the grammatical error. and we don’t invoke this:

It can’t be very difficult for Pacquiao to financially support his brood of four; the champion fighter is worth an estimated $70 million. But 33% of people in the Philippines, a nation of nearly 92 million, live below the poverty line, earning less than $1.35 per day. (Brenhouse, Time Magazine, 19 May 2011)

those anti-RH congressmen are just as bad, putting Pacquiao up to be beaten to a pulp by congressman Edcel Lagman, the worst strategy as far as congressman Mong Palatino is concerned failing as Pacquiao did. the anti-RH congressmen are saying of course not! Pacquiao did the best he could! yes, of course you’ll say that, he’s on your side. congressman Sherwin Tugna says: “<…> dahil sikat si Congressman Manny, marami ang nakinig at marami ang nalinawan dahil sa kanyang mga tanong at dahil sa magiting at malinaw na paliwanag sa sagot naman ng pro-RH na si Congressman Edcel Lagman.”

sige na nga congressman. but we’re scraping the bottom of the barrel here, so there has to be media mileage on Dionisia, flared nostrils and fully made up, screaming on nationwide television, defending her son Manny against the big bad wolf that is senator Miriam Defensor-Santiago. just so it’s clear here, it was the anti-RH congressmen who made a puppet out of Pacquiao when they let him make a fool of himself so their cause could get media mileage. just so it’s clear, Jinkee admitted to using the pill in January 2011, Dionisia, not at all when they were newlyweds. and just so it’s clear, this is not just Pacquiao following the word of the Lord, this is him, as congressman joining a discussion on a bill that about women’s rights. and if all he can talk about is the Lord, then really, he deserves the criticism the rest of the congressmen like him are getting.

except that Pacquiao barely gets criticized, and in fact is saved from it mostly by the idea that so many others in congress are worse than him, so many of them are corrupt, so many others are downright evil. Pacquiao meanwhile will build a hospital in Sarangani, has brought commerce to Gen San, has helped the poor more than many others. he’s a nice guy, they say, nicer than most. plus, he’s a world class boxer! oh what more could we ask for?

ah, the question really is: why do we not ask for more? especially since Pacquiao himself demanded for more when he deemed himself worthy of a congressional position? especially since as congressman, Pacquiao necessarily also speaks as national icon, as national pride. Pacquiao-the-boxer is not different from Pacquiao-the-congressman from Pacquiao-the-puppet.

you take pride in one, you are forced to be silent on another. you take pride in all of that, defend Pacquiao to the hilt, or fall silent, then the joke is on us. pride mo ang lolo mong panot.

In The Name of Love (directed by Olivia Lamasan, written by Lamasan and Enrico Santos) had the promise of courage.

Its OFW story is one that deals carefully with the fact of male bodies, where Emman Toledo (Aga Muhlach) and his dance group are hostos in Japan: dancing in a club and stepping out of there with blonde women in tow. The crisis of the Filipino family in the face of the OFW phenomenon is shown here with a bright honesty: there is no one to blame, there are no judgments, some loves don’t survive the distance. Coming home from Japan and into poverty is shown as a matter of provincial conditions: the OFW is home, he’s got nothing.

But the crisis of Emman, as powerful as this story already is, is made more complex in a narrative that didn’t know when to stop, as if the unhappiness wasn’t enough.

read the rest here! :-)

Cebu, Still

Provincial hustle and bustle are redefined in a space that takes pride in its religiosity. In the province of Cebu, on an otherwise regular weekend, there was nothing special to celebrate. Other than stillness, the kind that’s about being anchored in faith that you might not practice a whole lot of, but which in this space is a ride you’re in by default.

After all, where religion is part of history and hysteria, rhyme and reason, the irrational and rational, it feels almost all-encompassing, on the one hand about hopelessness, on the other about the bright light of possibility, both in the face of prayer. And icon upon icon upon icon: there’s one for your every need.

You arrive at the church complex of the Basilica del Santo Niño in the center of town, enter the small chapel for Magellan’s Cross, and buy into the idea of candles: a color for your every need, all ten of them not to be lit but to be offered. Leave it at the Cross, bring it to the icons of your choice inside the church, but only after the manang has chanted your name with the rest of her prayer, only after she has promised that your wishes will come true, her prayers will do all the work for you.

click here for the rest of it!