Category Archives: Pinoys

Penman No. 15: Nerds and Nationalists

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Penman for Monday, Oct. 8, 2012

THIS WEDNESDAY, the fraternity I’ve belonged to for over 40 years will be celebrating its first half-century.

I joined Alpha Sigma almost as soon as I stepped into the University of the Philippines in Diliman as a wet-eared freshman in 1970. It was one of the three things I wanted to be a part of in UP, an ambition I’d nurtured over my high school days at Philippine Science—the Philippine Collegian student newspaper, Alpha Sigma, and an activist organization (which turned out to be the Samahang Demokratiko ng Kabataan, via the Nationalist Corps).

They were indeed all of one package: I looked up to Alpha Sigma because the Collegian was then being lorded over by fraternity members like Vic Manarang and Tony Tagamolila, both editors in chief, and Gary Olivar, who wrote a column. It seemed to be the frat where all the cool and brainy guys were, but more than that, it also attracted a strong core of dedicated activists—people like the then-imprisoned Nilo Tayag (one of the original founders) and a quiet but intense young fellow named Benny Tiamzon, now reputed to be the supremo of the New People’s Army.

I can imagine how strange this must sound to many readers who think of writers and academics as deskbound people who should have better things to do than gather around a campfire like cavemen, chug beer, and thump their chests, literally and figuratively. Indeed, in this age of Facebook, NGOs, and Rotary Clubs, fraternities can be seen by people as something of an anachronism, a throwback to feudal privilege and the days of Big Men on Campus. Frankly, I can’t blame them. Just about the only thing most of us hear about frats today is when they haze poor, hopeful neophytes to a bloody pulp. And as far as I’m concerned, frats that do that deserve to be treated like the criminals they are—punished in court and summarily outlawed.

I’d be the last to deny that there’s a lot of childish and sometimes fatal stupidity you can associate with this kind of alpha-male bonding. But to be just as honest, at least back in the day when I was a 17-year-old looking up at the Oblation, there were worse choices I could have made than to join up with this happy bunch of nerds and nationalists.

Alpha Sigma’s founders established it in UP in 1962 precisely to go against the grain of traditional fraternities, which seemed to be interested only in beating each other up, in finding cushy jobs for their alumni, and parading their cars around campus. The initials “AS” may have been suggested by the frat’s base in the College of Arts and Sciences, but they soon stood for “Advocates of Scholarship” and “Alay sa Sambayanan.”

Since then, the fraternity has produced a long line of brothers who have distinguished themselves in nearly all fields of endeavor—not just in the usual categories of business and politics, but also in the arts, in engineering, in public health, and, of course, in public service.

To name just a few, they include the likes of Smart Communications founder Doy Vea, sociologist and journalist Randy David, legal scholar and professor Raul Pangalangan, and the late playwright Boy Noriega. Dodo Banzon runs PhilHealth; over in Seattle, Oying Rimon manages the public health portfolio of the Gates Foundation. I could go on and on with this list, but you get the idea.

We have many brods in mainstream politics—Sen. Gringo Honasan, Cong. Miro Quimbo, and former GMA men Mike Defensor and Gary Olivar among the most prominent of them. But the Left can also count Alpha Sigmans among its most revered figures; aside from the aforementioned Nilo Tayag, Tony Tagamolila, and Benny Tiamzon, they include Billy Begg and Joey Calderon who, like Tony, heroically gave up their lives in the fight against the dictatorship.

Like blood brothers, we have differences, disagreements, and debates within the fraternity, which is a healthy thing. If I thought a brod was doing wrong, I’d consider it my duty and indeed the best thing I could do for him to tell him so. I’ve never believed in a culture of silence and secrets, nor in blind obedience. I do appreciate the opportunity that the fraternity has provided for people from opposite sides of the political fence to meet and to argue civilly without fear of being bashed or punished—something I wish we could do more of in our society at large. I can’t forget that on the run during martial law, many of us found shelter and succor with the brods.

And for the young men who come to UP like I did many years ago and who find their way into our brotherhood, I have a standard set of messages waiting for them. Build up both your mental and physical strength, I say, but eschew violence—it has no place in the university. Value scholarship and service; develop your talents, so you can serve the people better. Be an example for others to emulate.

When a resident brod enrolls in my class and introduces himself to me, I tell him that I will expect more from him than from his classmates, and that he had better be ready to recite on demand, because I don’t ever want it said that I gave a brod a free cut or went easy on him. That’s how we can maintain high standards of behavior and performance within the fraternity, and guarantee that it won’t decline into irrelevance.

If you’re an Alpha Sigman and would like to reconnect with 50 years of a glorious tradition of excellence and service, join us in our grand reunion this Wednesday evening, at the Shangri-La Makati. Please email me for more details.

Penman No. 14: Free Ericson Acosta

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AcostaPenman for Monday, Oct. 1, 2012

LAST MONDAY, I wrote about recalling the horrors of martial law, which had been declared 40 years earlier. That same day, I had a chance encounter with a young woman named Kerima Tariman Acosta, whose husband Ericson has now been languishing in a Samar jail for a year—a political prisoner under a new regime four decades after martial law.

My interest in the case was piqued not just because of the obvious irony, but because Ericson was a former editor of the Philippine Collegian and a poet—in other words, a brother-in-arms as a writer.

Ericson was arrested on Feb. 13, 2011 by soldiers of the Philippine Army near San Jorge in Samar, without a warrant; Kerima says that he was carrying only his laptop, a cellphone, and some money, having been conducting human rights research in that militarized community on behalf of a peasant group, Kapawa. Later, however, his captors produced a grenade, which they claimed Ericson had in his pocket; they would later charge him with illegal possession of explosives, which Ericson vehemently denies, saying that the grenade was planted to link him to the New People’s Army.

Upon his arrest, says Kerima, Ericson was interrogated for 44 hours, tortured, and forced to admit that he was an NPA member. He was moved from detention in a military camp to the Calbayog sub-provincial jail, but soldiers from the local infantry battalion were sent to camp out in this jail to guard him.

Meanwhile, his case has been crawling through the courts. Prominent legal and artists’ groups have rallied behind Ericson’s release—including the National Union of People’s Lawyers, which has taken on his defense, the College Editors Guild of the Philippines, and International PEN, among others—arguing that he was arrested illegally to begin with and was tortured, and that the charge against him was manufactured on the spot. Still, he remains in prison, despite an urgent plea from his family for his release, or at least for an opportunity for him to be seen by a doctor, because he had been sick with renal and prostate problems even before his arrest.

I’ve been a firm believer in President Noynoy Aquino’s “Daang Matuwid” campaign, but something like this makes me wonder how well we’ve truly exorcised—if we have, at all—the demons of our martial-law past, particularly in terms of reining in the abuses of our military, and of educating them (and thereby ourselves) on the value of respecting human rights.

We’ve let convicted murderers and child-rapists go free, although PNoy’s men can say that that was under a previous and truly morally abominable administration. Ericson Acosta was arrested under PNoy’s watch. What’s worse, it turns out that Ericson is hardly alone. When human rights activists tracked him down in Catbalogan, they found five more political prisoners in the city jail. These activists estimate that more than 350 people still languish in Philippine prisons because of their political beliefs.

The President can reclaim the moral high ground not just by remembering what Marcos and his military did to his father—as he did on the 40th anniversary of martial law—but by acting differently and speedily to bring justice to these cases, as he would have wished someone did for Ninoy, and not simply fall back on the old Palace excuse of “Let the military do its job.” Experience shows that when you do that, you let the butchers loose on the people. I haven’t lost hope in reform within the military mindset, but it takes a Commander in Chief to set the tone and give the orders.

If the government thinks that the evidence against Acosta is strong and irrefutable, it should prove its case, and prove it quickly. Otherwise, it should free Ericson Acosta and the others like him—arrested for patently political reasons 40 years after martial law—to put that era squarely in the past.

* * * * *

ON A happier note, I’d like to mention a new book whose author exemplifies the best of what a Filipino can be and can achieve internationally. Dr. Jojo Sayson is a Fil-Am physical therapist and motivational speaker, a UST graduate who has done pioneering research work for NASA and who heads a foundation that helps children with cancer and other debilitating diseases.

His biography, Springboard to Heaven: The Jojo Sayson Adventure (Image Workshop Press, 2012)—co-authored and edited by biographer and film director James Riordan—chronicles the journey of a poor Manileño boy who leaves to work in the US with $170 in his pocket and who goes on to become a scientist engaged in finding solutions to the problem of lower back pain—not my back or yours, but that of the NASA astronaut, who has to endure weeks if not months of microgravity in space, which puts unusual stresses on the body. To understand this problem more thoroughly, Sayson himself went through microgravity training, and out this came a landmark paper published in Aviation, Space, and Environmental Medicine in 2008. Jojo must have enjoyed the experience, because he subsequently applied to join NASA’s astronaut corps as a mission specialist for 2013.

To quote from the book: “Astronauts report that the ‘fetal tuck or cannonball position,’ with knees-to-chest, relieves their back pain. The article presents research and references to describe the possible reasons for this relief, their clinical consequences and the rationale of the numerous proposed exercise countermeasures suggested for astronauts to perform in space to increase spinal loading. (These countermeasures also may prevent herniated disks which can occur post-flight.) The authors also suggest the possibility of employing, in conjunction with the countermeasures, a harness designed by Sayson to stimulate spinal compression and reduce disc expansion.”

That’s heavy technical stuff, but what’s more interesting and important for most of us Pinoys is to see another kababayan opening new doors abroad not just for Filipinos, but for humanity itself.

The book is now available at National Book Store, Powerbooks, and Bestsellers.

 

 

 

 

 

 

Doy, vic manarang, nilo tayag
gringo, mike defensor, gary olivar, miro quimbo, oying rimon

Randy david, raul pangalangan

Penman No. 13: Random Reflections on Martial Law

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HBD

Penman for Monday, Sept. 24, 2012

LAST FRIDAY marked the 40th anniversary of the imposition of martial law in the Philippines by Ferdinand Marcos, and the occasion gave rise to much reminiscing among those of us who went through that dark period. I myself was interviewed by a TV station and asked to speak at a forum at the University of the Philippines about my experience with martial law, which I fictionalized in my first novel, Killing Time in a Warm Place (Anvil, 1992).

Of course I’ve never really stopped thinking about martial law all these years, but not until this anniversary did I force myself to sit down and write what martial law really meant to me and what it taught me—the “me” being no longer the 18-year-old boy who was arrested for “subversion” and detained for seven months in Fort Bonifacio, but the 58-year-old man who managed to live far longer and to see more things than he expected.

What I will write down here are entirely my own impressions and conclusions as a private citizen. I am not a political scientist or an ideologue, although I did work as a journalist, and, ironically, as a government PR man in the late 1970s, when there were few other jobs to be had, after my release from detention. I’m sure that some readers and even my friends will find something to quarrel with in these observations, which will be good, because I don’t think we ever really sat down and summed up what that period meant to us, beyond saying—as we should—“Never again!” So, herewith, my random reflections on martial law:

1. It wasn’t as bad as what the Argentines and Chileans went through in their darkest days of state terror. But that comparison’s pointless and even cruel when it’s your body or that of someone you love being laid out in the interrogation room, when it’s your family desperately seeking an abductee, running from prison to prison. The government called it “smiling martial law,” but don’t be fooled—horrific things happened to ordinary citizens in those camps and prisons. It may have been good for business—at least at first—but it was an unmitigated nightmare for designated enemies of the state.

2. An armed forces cannot be at war with its own people. Martial law irreversibly politicized if not corrupted the military, so that it has had to be re-indoctrinated to support the people rather than the ruling elite. I don’t know how far it’s come along in this respect.

3. America can be a great friend, but it will always look out for its own interests first, and those interests don’t always coincide with ours. American politics is coldly opportunistic; the rhetoric of freedom and democracy can easily be used as window dressing for American commercial policy. Ferdinand Marcos and martial law wouldn’t have lasted that long without America’s imprimatur; even though some insist that it was the Americans themselves who took him out—that EDSA was a CIA plot—it was American support that entrenched him in the first place.

4. It takes a people to build a nation—not one leader, certainly not one despot and his cohort. Martial law turned us into blind followers, trusting the leader to make crucial decisions for the rest of us. Except for those who resisted the dictatorship, the rest of us were complicit in it; we wanted it to work and gave it our tacit approval, because it seemed to offer a simple and efficient solution to age-old problems. It also takes a thorough process—not quick fixes like martial law, street revolts, or coups—to secure deep and enduring change.

5. The Church can be a potent and progressive political force when it wants to. Much as I may be dismayed by the intransigence of the Church on social issues such as the RH bill—and indeed I no longer consider myself a practicing Catholic because of this—I acknowledge the contributions and sacrifices of many religious workers to the fight for freedom.

6. We all have our weaknesses and our limits. I saw how people who spoke big words could fall silent at the merest hint of torture, and how even the toughest ones could break at the edge of the unendurable. I have since learned not to demand of others what I could not demand of myself. At the same time, I saw that ordinary people can also be capable of extraordinary courage. Their heroism has made me wonder if I who survived was worthy of it.

7. On a purely personal level, one of post-martial law life’s most awful discoveries was that, incredibly, there were worse things than martial law, worse pains that one could receive, or inflict on oneself and on other people. A government can do only so much evil; the rest you can do yourself. But redemption is always possible for the self-aware, and I suppose that’s what many of us have been striving for these past 40 years.

* * * * *

SPEAKING OF September 21, that was also the day last week when I failed to attend an important book launching in Makati because I was teaching my graduate class in Diliman at that same time. The book was Marites Danguilan Vitug’s Hour Before Dawn: The Fall and Uncertain Rise of the Philippine Supreme Court (Clever Heads Publishing, 2012), which I copyedited, along with its predecessor, the acclaimed and bestselling Shadow of Doubt: Probing the Supreme Court (Newsbreak, 2010).

It’s a copyeditor’s great privilege to read a book—and even reshape it to some extent—before anyone else does, aside from the author and the book designer. With Marites—with whom I worked for many years on Newsbreak—I always know that I’m in for a political junkie’s treat, as she will patiently go behind the scenes to reveal the inner workings of our most important yet also most inscrutable institutions, like the Supreme Court.

Without spoiling the suspense, here’s what I can say about Hour Before Dawn and why you should grab it before they run out of copies: if you’ve ever really wondered why Chief Justice Renato Corona had to be impeached and what the Supreme Court was like under his watch, read this book. If you’ve also wondered what Lourdes Sereno is really like and what kind of Chief Justice she’s going to be, read this book.

As its full title suggests, Hour Before Dawn offers both darkness and light, ample cause for both dismay and hope. It demystifies the Supreme Court and the Justices who preside over our fates, showing them to be as fallibly human as the rest of us, and yet also mindful of the higher judgment of history.

I don’t know if this book is going to earn its author another slew of death threats and libel suits, but I think it should be required reading for every law student, lawyer, and judge in this country—make that every citizen-at-large who hasn’t given up hoping for impartial justice.

Penman No. 5: Encounters with History

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Library

Penman for Monday, July 23, 2012

I HAD an unusual encounter with history last week, by way of two sorties to two different exhibits that turned out to have a bit more to do with each other than I might’ve initially thought.

The first trip was something I’d been meaning to do for years but just never came around to doing—a visit to the Presidential Museum and Library at Malacañan Palace. (Our tour guide took pains to point out that “Malacañan” referred specifically to the presidential seat of power and the more popular “Malacañang” to the entire place itself; I think we’ll go with Malacañang for the rest of this piece.)

It’s one of those sad ironies that we footloose Filipinos can make elaborate and expensive plans to visit the White House and Buckingham Palace without ever setting foot on our own presidential abode. It could be that for far too long—particularly all those years of martial law—Malacañang didn’t lend itself to friendly visitations by ordinary citizens. That, plus the fact that we Pinoys have never had much of a sense of history, beyond routine celebrations of Independence Day and tired if not tiresome commemorations of Edsa 1. We’ve been schooled to think of history as high drama, as a calendar of big events, forgetting that those events were forged in offices, classrooms, factories, and the shade of mango trees.

Malacañang is, of course, the perfect theater for high drama—one of the balconies in the museum was the setting for that famous picture of Ferdinand Marcos and his family vowing defiantly to stay and to fight on, shortly before decamping to America in February 1986—but it was also, and remains, home and office to a long succession of men and women who led the country, people doing nothing more earth-shattering on most days than signing letters of condolences and felicitations and proclamations declaring this or that period to be National Fire Prevention Week.

As a museum rat, I’ve always been fascinated by presidential and royal regalia, and by the mementoes left behind by the high and mighty—not to be awed by them, but to appreciate their humanity behind the pomp and the poses. George Washington’s signature blue coat is on display at the Smithsonian, but so are his dentures, which must have hurt far worse than mine, and I don’t even have to worry about putting a country together; the mock pockets on Jose Rizal’s jacket in Dapitan betray a sharp fashion sense even in exile (and the smallness of his body size—a surprise to many Filipinos expecting a titan of a hero—merely accentuates his real stature).

Last week, thanks to the invitation of Ronnie Geron—an undersecretary in the palace and an avid member of Fountain Pen Network-Philippines—our group of over 30 fountain-pen enthusiasts got to visit and tour the Presidential Museum and Library. Since fountain pens themselves are something of an anachronism, stepping back into presidential history was a treat for all of us, and we can’t be blamed for feeling that the highlight of the tour was staring at Emilio Aguinaldo’s pen, or what remained of it—a piece we quickly identified as being very likely a Waterman 52 in mottled red hard rubber (a sorry shell of a pen, in exchange for which I offered to provide a near-mint example from my collection—but no one seemed to be too interested).

There were no other pens to be found that day in the museum and library, but there were roomfuls of other memorabilia, from the time of the Spanish and American governors-general to the prewar, postwar, and recent presidents: photographs, paintings, clothes, books, furniture, documents, and campaign materials. Every president had either a room or a corner devoted to materials from his or her presidency, and our very knowledgeable guide—a young man named Louie—walked us through the history of every room, mindful that the building itself was historic, quite apart from its residents.

The museum and library are located in what is now known as Kalayaan Hall, a 1921 structure used by the Americans as their Executive Building; the Marcoses called it Maharlika Hall, but Cory Aquino gave it its present name. Aside from the Main Hall and Library (or the Gallery of Presidents), the building also contains the Old Waiting Room Gallery, with materials from the Spanish era; the Old Executive Secretary’s Office, with rare Rizaliana; the Old Governor-General’s Office, the Osmeña Cabinet Room, the West and East Staircases, the Quezon Executive Office, the Quirino Council of State Room, the Roxas Cabinet Room, and the Northeast and Southeast Galleries. Plan on spending at least an hour to see and imbibe everything.

What most Filipinos (including many of us) don’t know is that tours of the Presidential Museum and Library are available for a minimal fee to individuals or groups who make the necessary arrangements beforehand. (Call 784-4286 local 4945 or email pml@malacanang.gov.ph for details.) The entrance is through Gate 6, and parking can be had at the Freedom Park just outside the gates.

Another exhibit that I made a point of looking into was one at the Cultural Center of the Philippines Main Gallery, titled “ReCollection 1081: Clear and Present Danger (Visual Dissent on Martial Rule),” co-curated by Marika Constantino and Ruel Caasi, and staged by the CCP in cooperation with the Liongoren Gallery. ReCollection 1081 brings together a selection of artworks produced by Filipino artists during and after martial law, as well as publications produced by both the underground and alternative press.

Those who lived through martial law can’t possibly miss the irony of the exhibition venue—much hated and derided in Imelda Marcos’ time as the domain of the elite, but long since reclaimed by more ordinary folk.

This show was already written about by Constantino herself a few days ago here in the Star, so I’ll just have a few points to add—chiefly, that the artist’s protest against oppression, injustice, and exploitation both preceded and continued after martial law (see Jaime de Guzman’s Sabbath of the Witches, 1970, and Nunelucio Alvarado’s Tunok sa Dahon, 1986).

It was martial law, of course, that provoked both the most explicit and subtlest forms of protest, demanding both courage and wit of the artist, and this range of responses is on full display in the exhibit. Assembling these works was already a feat in itself, considering how many more such works (and their creators) have been lost in the crossfire. Their survival into another century and their installation in the cultural bastion of the dictatorship is sweet poetic justice.

ReCollection 1081 runs until September 30.

Penman No. 4: Writing for Dolphy—Almost

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Penman for Monday, July 16, 2012

THE RECENT passing of Dolphy, inarguably the most talented and best-loved Filipino comedian of his generation, brought back some warm memories—not just of me as a kid enjoying Dolphy and Panchito do their “song translation” routine every Sunday on “Buhay Artista”, but also of what could have been a historic opportunity to work with this comic genius in a non-comic way.

The time was the late 1970s, and I had just started out in my screenwriting career with Lino Brocka, for whom I had already written some scripts. Lino and I would go on to do more than a dozen movies together, but the big one that got away was a project that Lino had lined up for Dolphy, Pilar Pilapil, and the very young Niño Muhlach, who had already been introduced as a dramatic sensation in Tahan Na, Empoy in 1977. Shortly after Empoy, which was a big commercial success, Lino was asked by a producer—Jesse Yu of Lotus Films, who had bankrolled Empoy—to think of a project that would involve Dolphy.

Lino then asked me to work up a storyline and a treatment, and we came to the agreement that it would be interesting if we took Dolphy out of the gay comedies he had become famous for (such as 1969’s Facifica Falayfay) and put him in a straight, dramatic role. After a week or so (that was all the time we had back then, when movies were routinely shot within a month), I came up with a storyline I tentatively titled Si Abe, Si Bugoy, at Si Pilar (yes, I liked Pilar Pilapil’s name so much that I decided to keep it for the character) where Abe was a kutsero driving his caritela in the Binondo area, Bugoy was his nephew and sidekick, and Pilar was a lady of the night. It shouldn’t be too difficult for you to guess the rest of the story from there (cut me some slack—I was only 23, and enamored of Fellini, neorealism, and all that jazz).

In any case, the movie never got made; the reason I heard, which could have been true or not, was that Dolphy thought it too abrupt a departure from the norm, his norm. I was crestfallen, but soon got busy with other Brocka projects like Inay (my personal favorite of all my Brocka scripts, a light domestic comedy starring Alicia Vergel) and Mananayaw (with Chanda Romero, breathlessly described by the movie blurb thus: “She’s Wild… and Dangerous! It Takes More Than Love To Tame Her!”). Meanwhile, Dolphy did go on to work with Lino and another very talented scriptwriter, Dandy Nadres, on the delightful 1978 Lotus melodrama Ang Tatay Kong Nanay, where Dolphy played a gay parent caring for a young son, Niño Muhlach.

I never did get to write a script for Dolphy, which was too bad (certainly more for me than for him). In those days I would’ve given my right arm for the love of art, and what the client wanted still mattered less to me than what my feverish imagination was urging; I had convinced myself, rightly or wrongly, that I could’ve written a script that Dolphy would have loved, once he had actually read and acted it out.

I don’t think that I ever got to meet Dolphy in person, either (not that I met all that many stars; despite scripting two dozen movies, I never became an industry insider, although I remained a lifelong fan of such fine actors as Dolphy, Nora Aunor, Vilma Santos, Gina Alajar, and Jacklyn Jose—and, of course, Sharon Cuneta, for whom I wrote three movies).

Well, I did get to write for Dolphy—in a way, in another capacity. When his autobiography—told to Bibeth Orteza and titled Hindi Ko Ito Narating Mag-isa (Quezon City: Kaizz Ventures, 2008)—was about to be published, I received a request to read the manuscript and to write a blurb for the back cover, and I was happy to oblige, a full three decades after our little Binondo project got aborted. Here’s what I said about that book, and about the man:

“This is an extraordinary memoir of an extraordinary man who has gifted generations of Filipinos with laughter, but whose own life has been a struggle to balance life and work, to meet the demands of family and fatherhood, to tame his prodigious passions. This story is told with searing candor and compassion, not only by Dolphy himself but also by the many people whose lives he touched (and, in many instances, brought forth)—his women, his children, his friends, his colleagues. I haven’t read a biography like this, ever, and the uncensored, unmediated first-person accounts strike home with a power and a poignancy you’d be hard put to find in any screen drama. There are moments of humor and irony as well, and all in all we gain a truly moving picture of a brilliant but complex man whom we feel like knowing, in many senses, for the first time.”

Today, with Dolphy gone, these words sound truer than ever, and I would urge you to go look for a copy if you really want to understand Rodolfo V. Quizon, beyond the well-deserved but familiar praises following his death. I was abroad during the book’s launch, but I soon received my copy, autographed thus: “To Butch Dalisay, Thank you for the extraordinary blurb. You are a gem of Phil. Literature. Mabuhay ka and God bless, Dolphy.”

I don’t know if Dolphy was just being his gracious self, or if he had actually read one of my novels or stories, but what I really wanted to tell him—forget the novels and the stories—was, “Naku, Dolphy, kung alam mo lang, I would’ve written you a script you would’ve been so proud of—sayang!” The sayang, again, was more mine than his, because he certainly didn’t need my skills to prove his acting genius. (One favorite Dolphy scene of mine—I’m not sure from where now—has his impoverished character sniffing a dried fish suspended over the dining table, and then sending the fumes down his gullet with a handful of rice.)

I’ve been asked since, “Does Dolphy deserve the National Artist Award?” I’ve always thought so, but it’s a good thing that the Palace didn’t succumb to the enormous pressure to give it to him in a hurry, just because it seemed like he was about to go. He’ll get it, in good time, for the right reasons. If he’s where most people seem to think he is, looking down at us with an arched eyebrow, he’ll see it happen, and crack a smile, tip his hat, turn on his heel, and saunter off, whistling.

[Dolphy’s pic from http://www.inquistr.com]

Flashback No. 4: What Fil-Ams Can Do

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This being the Fourth of July, and my daughter Demi having taken her oath as an American citizen a couple of weeks ago, I thought I’d repost this piece I wrote for the now-defunct San Francisco-based magazine Filipinas a few years ago.

Manileño for January 2007

I HAD a very pleasant and engaging semester as a visiting professor at St. Norbert College in De Pere, Wisconsin, last fall, a welcome break from my teaching duties at the University of the Philippines, where I should be back in harness by the time you read this. Not only did my stint at SNC allow me to introduce the Philippines to about 50 of my own students, only three of whom were Filipino-Americans; I was also able to speak before several groups of students and compatriots in other schools—the University of Michigan, the University of California at San Diego, and Marian College in Fond du Lac, Wisconsin.

With UCSD having one of the biggest Asian-American student populations among US universities, my encounter with the students there after my formal talk proved the longest and most challenging. Here, a student raised a question that I would hear in other places: what was the best thing Filipino-Americans could do for Filipinos and the Philippines?

I’m sure that it’s a question that occupies Filipino-Americans all the time, and for which there are any number of answers, some easier and more obvious than others.

When a supertyphoon hits the Philippines and ravages the land, then relief goods are always welcome; when poor Filipino boys and girls can’t go to school despite their talents, their lives can be changed by scholarships from Fil-Ams who also worked their way up the educational and economic ladder. Many US-based doctors make regular pilgrimages home on medical missions to poor communities. Some Philippine schools receive loads of used books and computers from their alumni in America.

All of these efforts are noble and much appreciated, for sure. A few of them may have been undertaken more to burnish the image of the donor than to uplift the lot of the receiver, but in the end, it doesn’t matter: some public or private good has been done.

At the same time, such humanitarian projects are basically defined by a relationship of dependency, with America as the perennial giver and the Philippines as perpetual receiver. It’s a relationship that, like I told the students in San Diego, can sometimes grate on both sides, with Fil-Ams feeling like the only thing they’re useful for is another donation to another needy cause, and Filipinos feeling like they’re seen as little more than mendicants.

It gets worse when—dependency or not, and whether out of frustration, bossiness, or a genuine concern—some Filipino-Americans dispense quick and easy prescriptions for the cure of Philippine maladies as though nobody back home had the brains or the guts to come up with such ideas on their own.

One such bromide Pinoys often hear is, “Why don’t you just unite behind the President and stop bickering with one another?” Sounds good, but it makes me wonder why more than two million Filipino-Americans can’t get together under, say, just one dozen regional associations and one alumni association for each major university or college, and elect a congressman or US senator among themselves.

The fact is that the best and worst of our culture manifest themselves on both sides of the ocean. Our generosity, our sense of self-sacrifice for the good of the family, our commitment to education, and our industry and resourcefulness have helped us back home as much as they have gained our compatriots a firm footing in American society. On the other hand, the same sorry habits of inggitan, intrigahan, and siraan have fragmented Filipinos in Manila and Manhattan, in Cebu and Chicago, in Davao and Detroit (I’m using these cities metaphorically, but I’m sure you can supply the damning details). One of the worst examples I heard of recently had to do with the visit some years ago of a Philippine president to a Midwestern city—only to find two competing Fil-Am organizations holding two separate programs in two hotels facing each other across the street.

So what did I tell the bright and idealistic Fil-Am students who asked me what I thought they could best do for the Philippines?

Be good Americans, I said—whatever that may mean to each of them. Get engaged in America’s political processes, and make a difference in your own sphere of action. Vote not just for fellow Filipino-Americans—although a few more such voices in high places could help the community as a whole—but for political leaders who will make responsible decisions that will benefit peoples everywhere, including Filipinos.

As the world’s only remaining superpower, America needs all the critical intelligence (and I don’t mean military intelligence) it can muster, and Filipino-Americans can make themselves heard on both domestic and foreign-policy issues, instead of simply going with the flow and making themselves as inconspicuous as possible.

And what’s our claim to being in a unique position to tell Americans and American leaders something they don’t know? Well, we lived with America for half a century. As I often tell my American friends, we were their first Vietnam; and yet we also view America with much greater affection—some would say unreasonably so—than they can ever expect from Afghanistan or Iraq.

Overseas charity is good for the soul and is always welcome; but as they say, it begins at home, as does good global citizenship.

Flashback No. 2: Watch That Watch

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Man Overboard, October 1999

WE PINOYS love watches; it’s the timekeeping we hate, or at least ignore. While an American without a wristwatch is a pretty common sight (and not for lack of money, either), a Filipino without one might as well be naked. If we have cash to blow, a new watch will be up there somewhere on our “wannabuy” list.

It’s never enough that we have one watch to mark the days, hours and minutes by; there’s nothing duller for Juan than to be looking at the same old clockface and wristband day in and day out. And so we acquire a few—one for the office, one for the beach, one for the evenings, and a couple of spares, just to be sure. The only thing we may each have more of than watches is shoes, but that’s another story.

An awareness of time—or the time—is one of the things you usually pick up from years of living abroad, in places where buses and trains miraculously arrive and depart on schedule, as though their drivers’ lives depended on it (and they do!). The balikbayan comes home hoping to see the same—and immediately gets discombobulated by the two-hour wait for his baggage at the airport, and the four hours it takes him to get from one end of EDSA to the other. Over the next few days, he gets stood up at three appointments, he hears the maid get on the phone to her cousin in Tacloban for an hour, and he misses the start of a movie because the theater’s clock was running ten minutes ahead. Soon he gets the idea that no one really knows what time it is, and even if they did, nobody particularly cares.

It’s one reason why Western-style terrorism is never going to get off the ground in this country. You can’t have clockwork precision if no one gives a hoot about the clockwork. What would be the point of exploding a bomb, say, at precisely 10:15:30 am, at which instant the President is supposed to be entering the hallway to address a group of reformed investigative journalists, if the bomber’s clock runs five minutes behind Malacañang’s? (And this presumes, of course, that the President—did I say this President?—got up from bed when he was supposed to.)

Yes, sir: time to the Pinoy is an infinite resource, spent by the wise and saved by the stupid. It does make some sense, given our fatalistic streak. Que sera, sera, no matter what you put down on your Palm Pilot or Claris Organizer, right? We count our lives in the grand sweep of years and cycles, not in the loose change of minutes and seconds: “Hey, it’s May! Time to dance in Obando and see in the carabaos in Pulilan!” and “Did you see that downpour yesterday? My, my, the rainy season has indeed begun!”

I felt mighty proud the other day when I set all the computers, watches and clocks I found around the house to Vremya time (a little redundancy there, “vremya” being the Russian word for “time”, and also a nifty piece of software that synchronizes your Mac over the Internet with the exact time kept by the world’s atomic clocks). At last, I thought, here was world-class precision down to the second, right at home!

The pointlessness of the whole exercise became obvious when I hurried my wife Beng along to catch a merienda meeting with her friends that was due to start in 35 minutes and 23 seconds, halfway across the planet. “What’s the rush?” she protested, trying to choose between the red blouse and the green one. “No one will be there for another hour, and I’m not even sure that So-and-So’s coming.” She was, of course, late—and wondered why no one showed up, granting even the ample privilege of “Filipino time”—until she realized that she had the wrong day.

Still, just between us ube-and-macapuno, puto-and-dinuguan-loving Pinoys, you’d have to admit that a new watch on the wrist is always cool. You feel a new sense of purpose; you want to check the time every 30 seconds or so, and you keep wishing someone on the street would ask you, too. The feeling lasts for about two to three days—and then you forget about your new toy; a week later, you scratch the glass while trying to fix a flat, or worse, when you trip one the sidewalk while adoring your wrist. Grumble, grumble: it looks like Julia Roberts with a surgical stitch running across her nose down to her neck. You toss the watch into the desk drawer to join half a dozen others in various states of disfavor or disrepair.

I’ll admit to having three or four wristwatches beneath the bedside lamp—but none of them too precious to mourn the eventual loss of, and nearly all of them a few years old. Hmmm.… Sure sounds like time to get a new one!