It came to me on the evening of February 21: why not “live” tweet the events of the EDSA People Power Revolution of 1986 as it happened?
How hard could it be, I thought. I remember one year when the now defunct (but quite missed!) communications office of the previous government, which had Manolo Quezon in charge of history, actually sought to “live” tweet EDSA 1986, too. Besides, the original chronology of EDSA’s four days by Angela Stuart-Santiago is online (www.edsarevolution.com). All I had to do was sit and schedule tweets by the hour or minute, as the chronology unfold.
Sure the 140-character per tweet limit would take getting used to, but it was a challenge worth taking on if it meant getting a new audience “reading” about EDSA, albeit through a different medium, in a different way. (more…)
When they opened the Cinematheque Centre in Manila in December 2015, the Film Development Council of the Philippines (FDCP) headed by Chairperson Briccio Santos, thought it would go the way of the four other Cinematheques they’ve opened in the provinces. That is, it would slowly gain a following as the audience for film screenings gradually grows.
The slow but steady climb was a well-founded expectation. In Iloilo, Davao, Baguio and Zamboanga, the Cinematheques took time to take off, the public’s interest something that needed to be nurtured. (more…)
On an unplanned trip to the Cultural Center of the Philippines that had little to do with art and everything to do with the cultural work of getting cheques so far away, ones that are about a government bureaucracy that does not make things easy for workers—cultural and otherwise—it was a relief to be drawn into “Casa Fuego,” an exhibit by Toym Imao. Because a display of larger-than-life toys renders one necessarily a kid, no matter how critical the stance you take relative to this magnitude.
Size and monuments
The giddiness over the size of these installations does not last long, which is not a bad thing. The size and scale of artworks—how big something is, how detailed, how beautiful!—has become embroiled in the enterprise of art fairs that use these works as centerpieces of commerce. An artwork or two is chosen as showpiece, becoming the cornerstone of every press release and the most instagrammable attraction, which also makes it necessarily “representative” of all the other art that appears in the fair. Imao’s works for Casa Fuego could just as well fall perfectly within that context. (more…)
let’s begin with the fact that this video/docu was well done, shall we? it’s 15 minutes, with more information than we get out of a regular TV documentary, had no voice over, had short effective copy, great animation, a clear narrative line. and the best questions: who are the Cojuangcos, why have they gotten away with murder — literal and figuratively — in this country?
that it has gone viral, which is to say its hits are at 337,048 as we speak, is no surprise. the form allows for it, the content even more so. there is no way to measure how many of those hits actually mean people changing their minds about the Cojuangcos or how many brush it off, how many believe it and how many look for sources and say, ah, these are all lies.
the point being that in this age of texts made for online dissemination, in this age of social media, while much might be said about putting our names on everything we write, there is also the fact that sometimes it matters very little because what’s being said is more important, the discussions it forces on us are bigger than who said what and why. and isn’t it that in the end the parts that are factual, the story that is hacienda luisita, the fact of oligarchies and feudalism, the fact of government’s inability to deal with both, aren’t these parts of that video that are more relevant than the parts that have yet to be proven?
granted, this was a telling of history that was slanted. but whose history telling isn’t? we disproved objectivity a long long time ago and in the end we deal with the subjectivities that are intrinsic in texts we encounter, historical and otherwise. in the age of online media and viral videos, every text requires us to be responsible and discerning. we must deal with questions of why we share what we do, and how we respond to something that’s being watched by more people — the youth, especially — than we have readers.
now with regards the latter, and i say this with all due respect, it seems unproductive for xiao chua to riddle his response to the video with: i’ve written about this before and this is nothing new. that information exists doesn’t necessarily mean it will be read, and in the end, when we are up against a well-done fast-paced video, the notions of leaving things up to the courts, or asserting that there are two sides to a story, will just go over the heads of those who were already drawn into the narrative. we fail to engage them in a better discussion on history in general, and the Cojuangco question in particular. it also ends what should be the beginning of a discussion on history and propaganda, fact and fiction, and where those lines need to be drawn, if at all.
but more problematic might be the noise that followed this video’s going viral, at least in so far as noise has to do with the self-proclaimed guards of online media and twitter- and FB-kind.
randomsalt asked momblogger: is blogwatch now in the business of spreading pseudo-history? after the latter posted the video on the site. to which momblogger replied that she was in the business of spreading both sides which is why she got xiao chua to respond to the video and posted that response, too. (click here for the rest of the exchange.) what interests me about this exchange though is the fact that momblogger herself proves that she cannot see her own biases, the slant that she takes, when she introduces the video with:
this video, whether psuedo-history or not, should not be equated with making us all less ignorant. in fact, as unsigned online video, it is everything and dangerous to say that these are “infamous facts about” something. to say “you might also be interested” versus “do watch” all responses to this video, is also momblogger’s subjectivity working against her insistence that she was being responsible when she put that video up.
the only thing worse than momblogger’s denial of her own biases, is the manner in which she handled the questions from randomsalt:
momblogger1momblogger2momblogger3momblogger4
it is beyond me how inaccurate information can ever be balanced, nor how an anonymous video such as this one can be seen to come from just one side which makes another side identifiable. here, what momblogger proves is that when faced with a video that goes viral, she will go the way of the very simplistic, ultimately uncritical assessment of the text, while at the same time thinking that she is objectively disseminating facts, even as her own subjectivities are there for all the world to see. and she will take offense at being questioned, even as we all know this is the price you pay for making a career out of online media.
meanwhile, these questions remain given a video with historical fact and inaccuracy, but issues that remain relevant, gone viral: what is our responsibility here? what is it that we end up doing by the act of sharing? how do we respond? what do we do when someone argues with us about what we said or did?
momblogger did the most juvenile thing: she blocked randomsalt.
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.
