Category Archives: Society

Penman No. 167: The Real Value of Remembering

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Penman for Monday, September 21, 2015

TODAY MARKS the 43rd anniversary of martial law, a time many Filipinos have forgotten or would rather forget. Those of us who went through it sound like a broken record when we say that—with the usual addendum that young people today have no idea what martial law means—and the phonograph gets creakier every year, the echoes fainter. It annoys us when no one else seems to make a big deal of the most centrally formative period of our sixty-something years, but it takes just a little math to realize, “Why should they?”

Forty-three years is longer than the interlude between the two World Wars, and longer even than the time between World War II and Vietnam. In the meanwhile, the world went through computers, VCRs, the collapse of the Soviet Union, cellphones, the Internet, and 9-11. Here at home, we went through EDSAs of various kinds, Pinatubo, Maguindanao, Yolanda, and Mamasapano. That’s an awfully long time, filled with mindboggling diversions and distractions, to keep your mind fixed on a scratchy black-and-white TV image of a man in a barong casting some strange voodoo hex on the the nation.

Thus I’m hardly surprised when my 19-year-old students admit to a blithe ignorance of Marcosian times. You can’t call it amnesia, because they had no memory to begin with; even the fervent clamors of today’s young activists draw on borrowed memory (but then again, isn’t that what history is, a sense-making narrative woven out of someone else’s recollections?).

I’m not a historian, but I try to do what I can to make the past come alive for my students in my Literature and Society class—not even to educate them on the nuances of specific events such as the declaration of martial law, but simply to make them aware of a life beyond the present, beyond themselves. An interest in the past can’t be forced; sometimes the best thing we can do is to open a small window on it, and then to enlarge that opening so they can see the bigger picture, and share in the excitement and the novelty of looking backward rather than forward.

Every now and then, when the urge grabs me and there’s an excuse to do so, I bring some odds and ends from my inestimably deep trove of vintage junk to class, as tinder for discussion. A 1923 Corona typewriter leads to a chat about the technology of writing, and how technology affects writing (Eliot and his typewriter, Hemingway and his pencil, computers and revision); a 1922 issue of the Philippine Collegian shows how little has changed (“Look, UP was asking for a permanent endowment even then!”); an 1830 grammar book, perhaps the oldest manmade thing these kids have ever held (yes, I pass the book around for them to get a feel of old paper), offers proof of the near-immutability of grammar (“It’s like glacial ice,” I say. “It moves, but you can’t see it.”)

A young person’s starting point very often is, “What does this have to do with me?” I try to answer that two ways: (1) “Why does it have to have anything to do with you?” Part of growing up is learning and accepting that the world isn’t your nursemaid, that it could and will often be totally indifferent to you and your little plaints. But also (2) in a gentler mood and whenever possible, we connect the dots between, say, the god Achilles and his choice of a short but glorious life and, yes, the martial-law activist who didn’t expect to live beyond 25.

Last week, I urged my class (note “urged”—I keep absolute requirements to a minimum) to watch the movie Heneral Luna—to my mind, easily one of the most significant Filipino movies of recent years. Beng and I had seen it the night before; the theater was three-quarters full, and when the movie ended, the audience applauded, the two of us included. The movie reminded me of how many gaps remained in my own appreciation of our past; if I, a full professor at UP and a self-styled history buff, didn’t know the full story of Antonio Luna, how could I expect my charges to know anything about martial law?

That leads me to think that it won’t be the textbooks or balding professors like me who will make our youth wonder about what else they missed, but the movies—or, more broadly, literature and its power to make dramatic sense of events, its humanization of history. More than four decades after the fact, not enough novels have been written and not enough movies have been made of the martial law period (Lualhati Bautista’s Dekada ‘70 being the standout in both print and film). Indeed, a definitive and comprehensive history of that time—and an independent one that kowtows neither to Marcos nor to Mao—has yet to be put together, although specific aspects of martial law (legal, economic, political, and personal) have been ventilated in various books and forums.

The real value of remembering martial law or some such national calamity, I’ll hazard, isn’t just in mouthing the oft-repeated “Never again!” I seriously doubt that even those who never experienced it will accept its repetition. Rather, it’s in looking back 43 years to take stock of what we’ve become since, as individuals and as a people—in memoir writing, we call this the difference between the remembered self and the remembering self. The very fact that they’re not the same thing should tell us something. It’s easy to say “No” to martial law ca. 1972, but what exactly will we be saying “Yes” to come 2016? The past keeps getting dimmer, but then again, some days, so does the future.

Penman No. 159: Border Insecurity

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Penman for Monday, July 27, 2015

I’M NOT as big a TV fan as I used to be—I haven’t seen a single episode of Game of Thrones—but I can’t get enough of certain types of reality shows. I’ve been strangely attracted to Project Runway, and despite being a culinary philistine who hates cheese, I’m a sucker for food shows. I don’t care much for Survivor-type formats, believing that living in Manila beats sharing an island with snakes and monkeys anytime. I reserve my highest praise and deepest fascination for junk-o-ramas like American Pickers and Pawn Stars, being the kind of ukay-ukay addict who flew to Barcelona not for Gaudi’s Sagrada Familia but for the Encants flea market.

But there’s another kind of show I’m fixated on, in the same odd way that I hate even the prospect of surgery—I shrink like a schoolboy at the sight of a needle—but can be engrossed by medical documentaries, where other people get cut up. It’s the airport immigration and customs show, like Border Security Australia and Border Security Canada, where incoming passengers go through a gauntlet of questions and searches meant to find out if they’re drug dealers or food smugglers or people pretending to be tourists but are either (a) jobseekers; (b) international terrorists; or (c) fugitives from justice in disguise.

I cringe whenever a passenger—usually an Asian, sometimes a Pinoy—is loudly asked a dozen times, in clear, slow English, “Are you carrying any food?” The passenger looks stricken and bewildered, but ultimately decides to feign ignorance and/or linguistic incompetence and shakes his or her head, immediately upon which the customs officer opens the passenger’s bags to reveal enough meats, cooked dishes, condiments, and desserts for a wedding feast. The officer points to the customs form in which the passenger has boldly checked “No,” which occasions even more vigorous head-shaking, or the groan of discovery, or the wheezy laughter of surrender. The culprit is then fined, or given a stern warning, and the illegal edibles are confiscated, presumably for incineration (in this country, I think we know where they’ll end up—it’s a bigger crime to waste good food!).

As a frequent traveler myself to places out West, I shouldn’t rejoice at these embarrassing encounters between cat and mouse, but I’d have to shamefully admit that I do, which is why I keep watching these shows, for more of the same thing. I suppose it’s what the Germans call schadenfreude—the strange but delectable pleasure we get from the misfortunes of others, if only because it happens to them and not to us. Or at least that’s what we’d like to think.

I remember how, just a couple of years ago and after having made dozens of trips across the Pacific and gone through countless immigration lines, I foolishly “forgot” that I’d bought a few packets of chicharon—the deadlier bituka version, mind you, not the more innocent-looking rinds—at a planeside shop in NAIA, thinking that I would munch on them on the flight to San Francisco in the long stretch between meals. I must’ve fallen asleep instead, because they were still in my carry-on bag when Beng and I arrived in SFO, and had the misfortune of being singled out for random inspection (I think they read the vibes I must have subliminally emanated: “This guy is carrying chicharon. Arrest him.”) I speeded through the immigration process like the veteran I’d thought I was, chatting up the border agent in my best Midwestern-accented English, only to find myself in a special customs queue for secondary inspection. OK, I thought with a minor shrug of annoyance, no problem, let’s get this over and done with, shall we?

The immigration gods didn’t desert me completely, however, assigning me to a customs agent who was obviously Fil-Am, and who just as obviously knew how to deal with sneaky kababayans like me. “Magandang umaga po,” she said sweetly in Filipino as she took hold of my bag. “May pagkain po ba kayong dala ngayon—bagoong, chicharon, mangga?” I was all set to harrumph and put on my foulest professorial airs when I suddenly remembered—at her mention of the usual suspects—the packets of chicharon that I’d stuffed into the side pocket of my bag.

For a millisecond I toyed with gambling on her missing them—the chicharon bulaklak seemed even more delicious, being forbidden, and now I was never going to get a taste of it—but decided to come clean. Decades earlier (you see how these things have histories), an immigration beagle had sniffed out a stash of dubious comestibles in Beng’s luggage, meant for lonesome me in Milwaukee; now I was sure that they had 21st-century detectors and X-ray profiles of bagoong, chicharon, etc. in some secret room behind a nearby wall.

“Ay, may chicharon bulaklak pala ako!” I exclaimed, throwing my hands up. “I meant to eat it on the plane, but forgot,” I added, grinning sheepishly. The agent reached in, felt for, and fished out the offending packets, and tossed them into a trash bin that seemed about to overflow with other people’s confiscated contraband. “I’m glad you told me, sir,” the Fil-Am agent said, with the barest hint of regret. “I would have fined you $300 if you didn’t!” I shuddered at the thought of having to fork over $300—the price of a fancy fountain pen—for three packets of pork innards that I didn’t even get a bite of. There, I thought, but for the grace of a kind Pinay go I.

So whenever I watch those poor, guilty souls trudging toward the immigration and customs agents on the TV shows, I silently scream at them, “Confess! Reveal the sausages and the century eggs! Resistance is futile!” Of course they never do, and I feel rewarded with my minute of smug satisfaction at having narrowly escaped the clutches of Western justice. (And it’s just them, right? Nobody but nobody ever asks incoming Americans, Canadians, or Australians, “Excuse me, sir, but do you have hotdogs, burgers, or French fries in your luggage?” Perhaps our immigration people should be better trained.)

SPEAKING OF overseas Pinoys, a fraternity brother in Toronto, Fred Postrado, emailed me to ask for some help in reaching out to his batchmates from the Manila High School Class of 1973, which is planning to hold a reunion during the last week of February 2016. Those interested may contact organizers Zen Alcantara Cabaluna at 0908-8849190 and goldland_zen@yahoo.com, Mario Bulatao at 0917-5215739 and supermcb55@yahoo.com or Virgie Nudalo Calimag at 0932-8615484 and vncalimag@yahoo.com.

Penman No. 158: A Biographer’s Advice

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Penman for Monday, July 20, 2015

OVER THE past 20 years or so, I’ve been privileged to be asked to write the biographies of many notable Filipinos, an unexpected but interesting digression from writing the stories, novels, plays, and screenplays that used to occupy me. As it is, these days, I spend far more time on other people’s book projects than on my own—not that I mind, as it’s become a second career for me, and as it’s also introduced me to some of the most remarkable people in our country and to their life stories, which can be very instructive and inspiring.

To put things in context, I’m in the business (yes, it is one) of writing commissioned (I call them “sympathetic”) biographies, and as I’ve discussed here before, that creates a unique set of impositions on the writer. Commissioned writers might otherwise be dismissed as paid hacks; I’ve never flinched at being called one (which has happened), because I’m aware of my givens and also of what I can achieve within and despite those limitations.

I’ve often been asked by my students and by other writers thinking of going into biographical writing what it takes to get into this line of work—aside, obviously, from the language skills every professional writer should be assumed to have. I might devote a full column to this one of these days, but for now, let me jot down some notes at random.

– Know why you’re doing this. Curiosity will be part of it, and that’s always a good thing, and possibly earning a good sum of money will be, too, but you also have to tell yourself that you’re contributing to social and political history by putting new information on the table.

– No, you won’t be telling the whole truth and nothing but the truth. You should make a solemn vow to yourself not to lie or to be a conscious party to a lie, but don’t be under any illusion that you will uncover and reveal everything there is to know about your client. Most clients will either forget, disregard, or downplay the negative aspects of their lives—it’s a natural human impulse. I do advise my clients to be as forthright as possible for the biography’s own good (see below), but the bottom line is, you’re not an independent journalist, so your client will have final editorial approval over what you write. The upside is, even if you’re presenting a half-filled glass at best, it’s still substance for serious scholars and critics to interrogate, so you’re contributing to a hopefully more productive discourse.

– You don’t have to like or to admire your client to do a good job. It helps, and I often end up liking and admiring my clients, but I maintain enough distance to allow me to write without gushing, or without sounding like an apologist. I let my clients speak for themselves—especially in instances where I might hold different views; I quote them directly and represent them as fairly as possible, but I also try to raise difficult questions that most informed and intelligent readers will raise anyway.

– Be thoroughly professional. Get a signed contract specifying outputs, schedules, and fees. Be prepared to issue official receipts, and pay your taxes.

– You can always say no. No matter the money, there are some jobs you just know you have to refuse for one reason or other, and I’ve done that quite a few times.

Clients, too, need some sound advice, even before the project gets off the ground. I get many calls from people planning to have their biographies or that of someone they know written, and this is part of what I tell them.

– Don’t go the first-person route. Using the first person (with an “I” talking all the time) gets tiring and tiresome pretty quickly, and almost inevitably sounds self-serving and defensive in its tone. This doesn’t mean that great, honest, and well-modulated autobiographies and memoirs don’t get written; but that takes enormous self-awareness and (ironically) self-effacement. Most people can’t resist thumping their chests. Again, that’s natural, but if you’re truly praiseworthy, it’s best to let others (not your writer, either) point that out. First person limits the number of people who can talk about you to one: you. It blocks out other perspectives—even contrary ones—which can be useful, and which every biography needs for credibility’s sake. You can always be quoted at length, anyway, for more personal insights.

– Tell me the truth. Don’t expect me to lie for you. Like a lawyer, I can understand the necessity of nuancing the presentation of certain situations, but I will not deliberately misrepresent the facts. I don’t need or expect to know all your secrets, but I need to be told as much as you can let on, so I can tell your story fairly. If you choose to deliberately leave out entire episodes that could prove embarrassing, that’s your call, but be aware that people will spot the omission, and your credibility will suffer. A biography is your chance to present your side of a controversy, and quite frankly it’s what readers will look for, beyond the predictable catalog of one’s achievements. No one leads a perfect life, and fractures are almost always more interesting than surface sheen.

– Be kind, and try not to use your book to settle scores. Like it or not, most big people acquire enemies, and a book’s a tempting opportunity to take potshots at everyone in range. Some of that may be called for, especially when some grave injustice has been sustained, but I counsel my clients to be very sparing with their arrows, which tend to be fired back. I’ve actually walked away from a nearly-finished book project (and from half my fee) when the client insisted on launching a savage attack on a business partner he’d had a recent falling-out with. “Look,” I told him frankly, “you’re XX years old, a born-again Christian, and close to dying. Are you sure you want to be remembered as this vengeful person?” The book never came out, and he died shortly afterward.

– Trust me, trust my storytelling. Some clients insist on playing up their virtues to the nth degree, to the point of overwhelming if not nauseating the reader with self-laudatory information. Others want me to accentuate the theatrics of an already dramatic situation. As a fictionist, I rely on the power of selectivity, suggestion, and understatement, and I know how to trigger the desired effect in readers. Trust me; I hardly ever brag, but this is what I’ve won prizes for. If you want a rah-rah publicist, there are many others you can hire for a lot less. Know when to stop, when to let go of the text, and when to say “That’s enough for one book. We can always write another one.”

Penman No. 154: Teaching English to Filipinos

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Penman for Monday, June 22, 2015

I HAD a great time last week with the English faculty of New Era University in Quezon City, who had invited me to speak at their three-day workshop on “Enhancing English Teaching Practices.” For three days, I met with a very lively group of about 30 to 40 college and high school teachers of English, talking about writing, reading, and teaching the language in today’s Filipino classroom.

I was backstopped in these discussions by the young and very sharp Ms. Cyndriel “CY” Meimban, who had taken her high school at New Era before doing an English degree with us at the University of the Philippines and then a master’s in Education at Arizona State U. CY—who also just happens to be the daughter of an old friend and fellow Fulbrighter, Dr. Adriel Meimban—took a break from her teaching duties at Northern Arizona University to help out her fellow teachers at NEU.

It was my first visit to the NEU campus near Commonwealth Avenue, which was rather ironic because we’ve lived on the UP campus just across that avenue for the past ten years. The NEU is part of the Iglesia ni Cristo complex and is run by the church, although I was pleasantly surprised to find that it’s open to all faiths. There’s a substantial Muslim population in that very area, for example, and many students from that community attend New Era.

We held our workshop in the new Professional Schools building, which housed NEU’s colleges of Law and Medicine, among others; more prominently, along Commonwealth Avenue, the College of Evangelical Ministry which Dr. Meimban (a former president of NEU) now heads trains young INC ministers, including about a hundred students from overseas—Filipino-Americans and Filipino-Europeans, among many others; I was surprised to be addressed by a young black man from South Africa in perfect Filipino. I was, in other words, in a very rich cultural and linguistic environment, in which language is used not just to express oneself or get jobs but to propagate the faith.

Otherwise, the workshop attendees voiced the same problems I’ve heard elsewhere: a clear decline in English proficiency not just among students but teachers as well; the lack of new materials in the syllabi, particularly in literature classes, as well as teaching guides for these materials; and the persistence of outdated approaches to the reading and teaching of literature and of English itself.

I began my presentation with something I always emphasize when I teach English in UP, especially in my American Literature class: we study and teach English not because we want to be Americans, British, or some other Anglophone people, but to become better Filipinos. We learn English and study other literatures in English to gain insights into and understand how these other societies operate and how certain human values and truths transcend national and social boundaries. Thereby, we should lose our unfamiliarity with and our awe of the foreign, empowering ourselves as citizens of the world.

I did a module on creative writing—focusing on fiction and nonfiction—as a way of showing teachers how writers think and work, so they can themselves become writers or at least understand what writers do and how they do it. In reading and teaching literature, I went over several poems and stories, and asked my audience to draw up a list of questions that could or should be raised about the text beyond “What’s the moral lesson?”

I emphasized the importance of considering and discussing form and technique as much as content and meaning as a way of seeing how language works, on the level of the sentence or even the word. I argued for the enjoyment of language for its own sake—in effect, for the study of literature as an exercise in pleasure as much as in education.

The problem with too many literature classes is that they’re taught as anything but literature—as philosophy, as religion, as politics—rather than as the imaginative play on words that lies at the heart of literature. When teachers march into class and declare, “Class, this is what this poem means, and believe me because I’m the absolute authority on it,” students and even teachers miss out on the fun of discovery, of teasing out sense from seeming chaos.

Inevitably, the question of a “language policy” came up. Would students benefit from the imposition of an “English-only” policy? Was it all right (or was it criminal) for a teacher of English to resort to Filipino when teaching English, or literature in English?

I went out on a limb here—and I’m sure that what I’ll say here will turn many a reader livid with consternation and disgust—but I said that, even as a former chair of the UP English Department, I’ve always been opposed to an English-only policy, because it’s silly and it simply doesn’t work.

We study English—and try to master it—because it serves us well in communication and in business, especially in a global sense, but to deliberately throttle our use of other languages (of which we have an enormous wealth) in the notion that it will somehow make us better users and speakers of English is downright stupid. I’ve yet to meet someone who now speaks and writes perfect English by having paid 5 centavos for every Filipino word he or she used. Most writers of my generation are happily bilingual or even trilingual, and we don’t get our languages or linguistic registers mixed up; what’s key is appropriateness—which language and which register is best for which occasion?

I would even argue that code-switching from English to Filipino can work in the teaching of English, and especially of literature in English, if it relaxes the non-Anglophone student and allows him or her to speak—and even to make a mistake, which should also be encouraged (and gently corrected) without too heavy a penalty. Patience and understanding, rather than force and sheer authority, have always gotten me better results in the classroom. I hope my colleagues in New Era University got a taste of that treatment, and that they enjoyed the experience.

Penman No. 153: Elderly Expressions

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Penman for Monday, June 15, 2015

LAST WEEK’S piece on my memoir-writing workshops must have touched a few sympathetic nerves, because I got a number of messages from my fellow seniors asking about the next workshop, and if and how they could get into it. Sadly, I had to tell them that the workshops I mentioned were put together by special arrangement with Marily Orosa, squeezed into a very tight schedule (it’s insane, but I’m working on eight book projects all at the same time, in various stages of completion). It’s still possible that Marily could arrange another workshop for me before the year ends, but that depends on a lot of factors; if it happens, I’ll let you know.

If you’d like to work with me, the best thing to do would be to enroll for one of my graduate fiction or nonfiction workshop courses at the University of the Philippines, possibly as a non-degree student (which will make admission earlier, if you just want to take this one course); I’ll be teaching fiction writing, Fridays 4-7 pm, when I return from my sabbatical leave this August.

I’ve had quite a few senior students in these workshops—and by “senior” I don’t mean that they’re in their fourth year; more likely they’re in their 65th, and just went back to school for a rejuvenating dip in the waters of academia. In many places, they call this “continuing education,” and the good thing about having seniors in class is that not only do they get educated, but the rest of the class as well (myself included), especially the young ones who can benefit from the rich experiences of their elders.

The “oldies” may not always be up to speed as far as the latest and fanciest literary theories are concerned, but they’ll never lack for stories to tell, and you know that when they talk about things like loss or suffering, or bring up words like “rapture” or “redemption,” they’ve looked at life in the eye and kissed it full on the lips, and said some very sweet hellos and some very hard goodbyes.

This isn’t to say, of course, that older people have a monopoly of wisdom or expertise; some of my younger students have amazed me with both the gravity and the finesse of their work, displaying insights well beyond their years. (Let’s not forget that Jose Rizal wrote and published the Noli in his mid-twenties.) Conversely, I’ve seen mature students, mired in their prejudices and predispositions, unable to get beyond a dull and sightless monotone in their narratives.

But there’s clearly need for more room within our society for elderly expressions—and I don’t mean just more welfare-type laws to benefit seniors and such initiatives, although we’d certainly be happy if there were more support for the aged among us, especially the poor. I mean more coverage and exposure in the media and even in our literature of older characters and their concerns, going beyond stereotypes and easy expectations. (If you haven’t seen “The Second Most Exotic Marigold Hotel,” you should.)

We need more stories, poems, plays, movies, and articles with older Filipinos, their predicaments, and their achievements in focus—handled realistically, minus the aura we customarily accord to doting grandmothers and kindly uncles. Certainly they can be saintly, but seniors can also be just as vicious and as avaricious as people half their age, and why not? (I’m sure we’ve all heard of that filthy-rich aunt or neighbor who refuses to feed her househelp properly and puts a lock on the refrigerator.) Acknowledging people’s weaknesses as well as their strengths is acknowledging the diversity and individuality of humanity, which is incumbent upon every writer to do.

For the past many years, in my undergraduate literature classes (and yes, I’ve always insisted on teaching at least one undergraduate class every semester, so our freshmen and sophomores can know what’s it like to be taught by a senior professor, like I did in my time), I’ve taken up two poems that deal with aspects of aging. One of them is “Stepping Westward” by the late Denise Levertov (a mentor of my friend Fidelito Cortes when he was at Stanford). The poem begins thus:

What is green in me / darkens, muscadine. / If woman is inconstant, / good, I am faithful to / ebb and flow, I fall / in season and now / is a time of ripening.

Here, the speaker or the persona asserts her pride in and her comfortability with her advancing years, likening it to the maturing of good wine (muscadine). She has learned to accept—indeed to embrace—the inevitability of aging and death, as a fruit falls off its stem when it ripens. She also fiercely reserves her right to be inconstant and unpredictable, to change her mind if and when she wants to (Angela Manalang Gloria’s sonnet “Change” provides another terrific variation on this theme). She declares that

There is no savor / more sweet, more salt / than to be glad to be / what, woman, / and who, myself.

The poem closes with a wonderful image of life as a basket of bread to be carried—yes, a burden, but also a blessing to be eaten from.

The other poem is a local one, by Merlie Alunan, and is always a hit in class because of a theme that’s practically become taboo in our conservative society: not just female sexuality, but desire in older and unglamorous women (ie, older than Anne Curtis and Solenn Heussaf). The poem is “Young Man in a Jeepney,” which deals with a typical working woman, probably a housewife in her forties or fifties, who takes a jeepney ride home, clutching her bag to her chest, only to find herself seated beside a sweaty young man. The contact, however innocent, stirs up an ancient longing in her:

“Heat,” I mutter. “It melts / the very bones,” feeling / as I say this, inside me /awakening sweet April.

The unsuspecting young man gets off the jeepney and life goes on:

I do not watch you turn / the corner to the sudden dusk / —but I smile to savor /my sin in secret.

So what is that “sin,” I ask my students, and why does she call it so? Is it, indeed, a sin for a respectable and somewhat dowdy matron—and decidedly one of the lower class, the kind who would not have boy toys or affairs with their amigas’ husbands—to feel desire?

Discussions like these remind us that while many things seems to get simpler with age, both by choice and by necessity, human complexity itself doesn’t diminish over time.

Penman No. 151: A Workshop in Biography

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Penman for Monday, June 1, 2015

BECAUSE OF my trip to Canada, I was able to attend only one day of this year’s UP National Writers Workshop, which took place from May 10 to 17 in Baguio. I immediately went to work that morning leading a discussion of a biographical project submitted by one of the twelve fellows.

It was a topic I was keenly interested in, because of my own work in biographical writing. (Two of my biographies—A Man Called Tet: The Story of Enrique T. Garcia, Jr. and Edgardo J. Angara: In the Grand Manner—were published and launched recently by Anvil Publishing and the University of the Philippines Press, respectively.) I’m at work on a few more, and if it becomes my lot to be known primarily for my accounts of other people’s lives than for my own fiction, then I can’t complain, having assumed a rather unique responsibility and occupation, among a few others in our writing community.

As a grade-schooler, I devoured biographies in the library, finding that the lives of successful or significant people—whether here or in faraway lands—inspired me to try harder and do more in my own difficult existence. I especially enjoyed the life stories of scientists, explorers, soldiers, artists, and heroes. Of course, these elementary editions were highly simplified, and very likely glossed over the human imperfections—sometimes gross—that these characters possessed, which more mature biographies would reveal if not revel in. No matter; at that time, the overarching greatness of their deeds lent a luminous aura to these characters’ profiles, and I have to believe that I emerged all the richer for reading those books.

The idealization of a life was one issue we discussed at the workshop. There are many kinds of biographies, and I took the occasion to go over a simple classification of these kinds.

On one extreme would be hagiography—literally, writing about saints, and therefore the sunny sanctification of the subject as though everything that he or she did were beyond reproach. On the dark end would be the hostile or malicious biography, written for no other reason than to malign its subject as indelibly as possible, even at the expense of the truth. To its left would be the critical biography—a sober, perhaps scholarly, and more even-handed study of a life, sparing nothing and no one (least of all the subject) in pursuit of the presumptive truth, although these works could also carry their own agenda.

Farther on would come the kind of work that I and some others do on commission, for which I’ve coined the term “sympathetic biography,” a largely positive presentation of a subject’s life—without skirting, however, the major controversies and issues publicly known to involve the subject. Is it the whole truth and nothing but the truth? Realistically, I would expect not, and not because I think my subjects deliberately lie to me, but because it’s in human nature to present the best side of oneself. (I think Dolphy set the bar for searing candor and self-awareness in his autobiography, Hindi Ko Ito Narating Mag-Isa; I can’t imagine politicians or business figures being so open about their private lives.)

A sympathetic biography may be a half-filled glass to many, but it puts something on the table to be seen and seen through. I expect—I would hope—that whatever I write about my subject will be interrogated by more knowledgeable critics and scholars. This is why I urge my clients to be as forthright as possible and to deal with whatever issues they may have been embroiled in, because we live in a highly skeptical environment where questions never cease, especially online.

But to get back to the workshop, we were glad to succeed in our continuing quest for the discovery and encouragement of bright new writing talent across the archipelago. The UP Writers Workshop is different from most others in that it engages mid-career writers—people of proven ability with at least one published book, or major stage or film production to their name. We deal with them less as students than as younger brothers and sisters in the profession.

The critics of writing programs and workshops who think that all they produce are clones and sound-alikes of those teaching these courses should take a look at our roster of fellows and their work. These young writers sound nothing like us, and even after the workshop, they’ll continue working with their own material in their own styles, because we instructors do our best to recognize and preserve the originality of their voices.

The best help we can give them is to provide a response—whether it be a gut reaction or a learned reading that draws on a certain context—from our side of the generational divide, although they get responses as well from their peers, which might just be more useful and valuable to them, coming from people who share their vibe.

This year, we welcomed the following: Jack A. Alvarez (Creative Nonfiction); Armida Mabitad Azada (Poetry); Kristoffer Brugada (Nobela); Resty Cena (Nobela);

Gutierrez M. Mangansakan II (Creative Nonfiction); Isidro T. Marinay (Biography);

Segundo D. Matias Jr. (Kuwentong Pambata); Rhoderick V. Nuncio (Nobela); Will P. Ortiz (Nobela); Benedict Bautista Parfan (Poetry); Charlie Samuya Veric (Poetry); and Eliza Victoria (Fiction). Watch these names, because if you haven’t read or heard about them already, you will soon.

What many don’t realize is what a precious resource we have in these programs and workshops here in our part of the world. Our friends from the region have begun to notice what a liberal and nourishing environment we have for young writers. There’s still patronage and paternalism in the system to be sure—this is Asia, after all—but it’s much less pronounced and potentially stifling than elsewhere. Our tradition is for the younger ones to tell their elders “Up yours!”—until they start putting on the poundage and the gray hairs themselves.

Speaking of writing programs, it was with great alarm and dismay that I received news of the planned closure of one of Asia’s most unique and successful graduate writing programs—the low-residency Master of Fine Arts (MFA) program at the City University of Hong Kong.

The low-residency formula allows students from Hong Kong and around the region to enroll for an MFA and work online with mentors from all over the world, flying in to HK just once or twice a year for intensive workshops and face-to-face interaction. Some Filipinos have gone through the program, and I’ve had the privilege to lecture and to read at a couple of sessions over the years.

The City University administration says that the program costs too much to maintain, but ironically the program turned the corner this year financially, so it can’t be just the money. We wonder if someone up there sees creative writing as a threat to socialism with Chinese characteristics. City U ‘s mandarins should know that Hong Kong’s and China’s prestige and goodwill derive from programs like this—and not from building lighthouses and airstrips in the South China Sea.

Penman No. 149: Advice to Freshmen

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Penman for Monday, May 18, 2015

AFTER LAST week’s piece on “Why I’m not on Facebook,” I thought I should add or clarify that I’m not entirely off the grid, Web-wise. I do choose the websites or forums I frequent (and in case you’re wondering, I’ll explain the difference between forums and fora one of these days), to make sure that I deal only with things and people I’m truly interested in. For over a decade now, I’ve moderated the Philippine Macintosh Users Group (www.philmug.ph), and more recently the Fountain Pen Network-Philippines (www.fpn-p.org); now and then you’ll also find me at the Philippine Watch Club (www.philippinewatchclub.org). I keep a blog at www.penmanila.ph, and send out an occasional tweet, usually about my poker fortunes and misfortunes, from @penmanila.

It was on one of these sites—Philmug, which has grown to become one of the world’s most active Apple user groups—that I came across a thread I’m tapping for my topic today. While Philmug is the place to talk about anything and everything Apple, it’s also a community that can spark very lively discussions about such motley topics as Manny Pacquiao, Manila traffic, where to stay in Hanoi, and what SIM cards to get in Europe. One such “offline” thread that perked my interest last week was one titled “College freshman tips,” started by a young member about to enter college. Was there anything, he asked, that his elders could tell him about college life?

It’s a thread that’s grown to ten pages long the last time I looked, and predictably, many Muggers (as Philmug members call themselves) recited that age-old mantra that all college freshmen know by heart (and sophomores even better): “Party hard, study harder!”

Other suggestions were more specific:

  1. Join student organizations and socialize, but choose which ones you’ll be joining wisely. These “orgs” could become networks for life, for both friendships and professional contacts.
  2. Avoid fraternities and such groups that employ physical initiation and advocate violence. You’re in college to study—not to maim or be maimed by other people.
  3. Get out of your comfort zone, and be a little more adventurous. Make friends with people who may be totally unlike you. That’s where a lot of learning happens—in knowing about how other people live and think.
  4. Manage your resources well—your budget and time, most especially. Learn how to take care of yourself, and consider taking a student job, both to earn and to learn some professional working habits.
  5. Master the freshman basics: the campus map, how to take notes, who the best (not necessarily the easiest) teachers are.
  6. Don’t confuse a college diploma with education. A lot of learning takes place outside the classroom.
  7. Don’t believe everything you hear, even from your professors. Learn how to argue, and argue well.
  8. Never plagiarize. It’ll never be worth it.
  9. Don’t be afraid to fail. Go ask a girl out if you really like her. Failure is part of learning.
  10. Don’t try to do everything in your freshman year. You’ll find yourself being pulled in so many directions that it’s easy to lose focus. Map out a clear and unimpeded path to your sophomore year.

Some other suggestions were a bit more unusual, although no less practical. “Always sit beside a female classmate and you will never regret college life, because they are lifesavers (and your immediate supply of pens, paper, books, assignments, and exams),” proposed one member (who now just happens to be one of our smartest cops in the PNP). “They smell better than boys,” another member, a retired pharmaceuticals executive, agreed.

And what did I say? Quite a bit, but among them was, “Don’t bother playing mind games with your professor (as in ‘I’m smarter than this guy, and I’m going to prove it’). You will lose; even if you are smarter than your prof, you will lose… Learn how to argue and come across as being smart without being snarky. I’m a very gentle prof myself, but nothing makes me happier some days than to give some smartypants a dose of his own medicine.”

Now, of course, like many 16- and 17-year-olds, I didn’t follow all this sound and sage advice I’m giving and hearing.

In my freshman year in UP in 1970-71, I (1) joined a frat and got beaten black and blue; (2) joined a militant student organization and went to dozens of rallies, many of them violent; (3) joined the staff of the Philippine Collegian, the student newspaper; (3) met (and lost) my first girlfriend, and did what boys and girls do; (4) got a 1.0 in English and a 5.0 in Math (for absenteeism—I was a Philippine Science high grad and arrogantly thought that Math 17 was beneath me); (5) shifted courses, from Industrial Engineering to Journalism, I think; and (6) went up to the mountains of Quezon and Bulacan to do “mass work.” It was, to say the least, an interesting year.

Within another year or so, I would drop out and divide my time between my activism and a job as a newspaper reporter (I may have been the youngest regularly-employed newspaper reporter of my time, at 18); also at 18, I was in martial law prison; by my 20th birthday, I was married, and became a father before I turned 21.

Not surprisingly, it took me forever to get back to school and finish. I resumed my undergrad studies at age 27, and graduated with my AB in English, cum laude (you could still get honors then even with a failing mark if it wasn’t in your major—I had shifted to English by then—and if your GWA could sustain it) at age 30. I made up for lost time by finishing my Master’s by 34, and my PhD by 37. Some of us like to hurry… and then to take our time… and then to hurry again.

I suppose my ultimate advice to freshmen is just to hang in there and don’t do anything stupid like get killed before turning 20, unless you’re doing it for God and country. But don’t stay too safe, either, because the best things you’ll be learning from will be your most grievous mistakes. One of the wisest things I ever heard came from a friend, now departed, spoken over beer and stale cigarettes at 2 in the morning: “Everyone should be entitled to one big mistake.” Or, as my professor in German once put it, “Ein Fehler ist kein Fehler”—one mistake is no mistake.

We made a few, and have survived and maybe even prospered despite and because of them. For a Thursday throwback, I posted a picture in that thread of myself as a lanky freshman, beside activist leader and fellow PSHSer Rey Vea (now president of Mapua University), on a boat to a CEGP convention in Dumaguete ca. 1970. My only question was, where did all that hair and leanness go?

1971

Penman No. 148: Why I’m Not on Facebook

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Penman for Monday, May 11, 2015

FOR THE umpteenth time, last week, another person asked me, with profound astonishment, why I wasn’t on Facebook. I told him that, in my seniorhood, I wanted to lead a quiet and peaceful life, and that Facebook was antithetical to that ambition.

From what I hear, Facebook is this century’s Colosseum, and that a fracas on Facebook can be far more entertaining than the event in real life. I knew that it had been a busy week, to say the least, on that website (or, I should say, in those millions of websites). There was that “literary tempest” that my fellow STAR columnist Scott Garceau adverted to in a recent piece, the Pacquiao-Mayweather fight, and the Save-Mary-Jane-Veloso movement, among other contentious causes.

I learned about these things not because I’m on Facebook, but because my wife Beng is. She’s up in bed before me every morning, pecking away at her iPhone in the gathering light, responding to the planetary call for “likes” and “tags” and “status updates” and whatever else goes on in the FB universe. When she senses me stirring awake, she gives me the lowdown on the state of the world, leaving the less interesting and less important matters to CNN and the BBC.

That world would be much happier and more peaceful if more of humanity were like my bedmate, but it’s not. “Avoid loud and aggressive persons, for they are vexatious to the spirit,” counsels the albeit apocryphally attributed Desiderata—which is as good as saying, avoid Facebook, for it is the Republic of Vexation, the domain of loud and aggressive persons who would like nothing better than to get a rise out of you and spoil your day.

Of course I’m told it also exists for friendship and global harmony—the spirit in which Beng and some of her friends upload quotations from the Dalai Lama and such peaceable people—but I’m convinced that they’re in the distinct minority, for which a separate Facebook might as well exist. While we’re at it, let’s do a bit of taxonomy and map out the possible sub-Facebook realms out there, the establishment of which could lead to a more tolerable era of co-existence all around.

Facebook Lambs (or should that be Facebook Koi, for a more Asian touch?) could include everyone like Beng—the tree-huggers, the lifesavers, the Kumbaya singers, the people who will find goodness in the worst of places. Easy to please, they’re also easy to hurt, and when they hurt, they bleed.

Facebook Monkeys do what monkeys do: screech and thump their chests a lot, to say: “Look at me and at what I’m doing! Am having XXX brand of cornflakes and YYY brand of yogurt for breakfast, folks, and here’s five pics to prove it! Isn’t that interesting???”

Facebook Vipers do what vipers do: strike and bite at anything that moves, especially anything that gets within a whisker of their precious scales. Some days I imagine Facebook brimming with reptilian malice, filling me as well with illiquid emotions, until Beng pulls me over to show a child singing a heavenly carol on her FB page.

So why do I shun FB? (I’ve been told, by the way, that there’s a “Butch Dalisay” FB page, but I have nothing to do with it, and have no idea what it contains.) I’ve been asked this question many times before, and my serious and rather ironic answer has always been that I can’t abide using the word “friend” for people who really aren’t that. I do believe that one of the worst things that Facebook has done to language and to human relationships has been to cheapen the meaning of “friend” and, corollarily, introducing the notion of “unfriending” someone with a keypress, just like that.

I still prefer to make my friends over coffee, on a bus or a boat trip, laughing at the same silly movie, pulling for the same desperate cause, arguing the merits and demerits of some poem or passage of prose. And when you stop being my friend, I won’t even waste a sliver of bandwidth on it; a cosmic silence is all you’ll get (although my deepest friendships can endure years of stasis).

I said “ironic,” because it’s a bit odd that I find myself arguing for more human contact when, at this stage of my life, I actually want and seek less of it for myself. I’m not misanthropic, but I feel happy to keep company with just a very few people I can trust and relax with, mainly family. I hardly attend parties or big social events unless required to do so by work or inescapable obligation. I dread making and taking phone calls, especially any call beyond three minutes. (You’ll best get a response from me by email.)

But never mind me; I do recognize Facebook’s matchless utility for most people. I know that serendipitous connections can be made online that would have been impossible otherwise, and if you’re tracking down that crush you last saw in the 1970s—or 50 pounds in the blissful past—there’s nothing like FB to make that happen. Like a loaded gun, Facebook all by itself isn’t evil; it’s people who are, or can be, and FB is just another enabler of the dark side, as well as of its sunnier converse.

So it’s not even the malice I’m evading, because you’ll find that elsewhere anyway, or perhaps I should say, it’ll find you. It’s more likely the way Facebook—in all its goodness and badness, for better or for worse—can take over people’s lives, basically by engrossing them in the issues of the day (as in this hour, this minute) rather than troubling them with historical hindsight and such corn. (And who needs a lengthy editorial and well-considered opinion when you can offer up your precious gut feelings, along with your barangay’s, as a workable and certainly more credible substitute?)

There’s a facebookhaters.com, but I don’t see myself signing up with those folks. Facebookhaters.com is completely serious but unironic—I can just see it devising and promoting a 12-step withdrawal program—which isn’t the way to grapple with a hyper-sophisticated Hydra like FB.

I can’t and don’t actively hate Facebook, knowing how vital it is to the lives of millions; what would I do with Beng all those hours she won’t be on FB? As it is, I can play poker all night, knowing she’ll never be alone and idle, as long as she has her phone (a tip for spouses—get your mate an unlimited data connection, and you’ll never have to babysit them again). That’s one thing to thank FB for.

Penman No. 145: Another Watch to Watch

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Penman for Monday, April 20, 2016

KNOWING WHAT an Apple diehard I am, friends have been asking me about the forthcoming Apple Watch, and if I’m going to get one. So I’m going to make another little digression today to answer that question—although, arguably, technology is art and culture in contemporary society, particularly when it’s something close and familiar enough to wear on your person.

As half the planet now knows, Apple announced the Apple Watch last September 9 in a splashy event helmed by the company’s new and nimble CEO, Tim Cook. It’s due to be released this Sunday in the US, and preorders opened last April 10; within six hours, most models—about a million units—were sold out.

That’s the kind of first-day frenzy and manic marketing that Apple might as well take out a patent on, because no other company even comes close in making people line up on the sidewalk a week before the store doors open. It’s also what turns Apple haters—and there are more than a few—apoplectic, refusing to understand how the mere whiff of a new toy from Cupertino, California could leave a fourth of humanity in a hypnotic trance.

Well, the Apple Watch is finally here, heralding Apple’s entry into the fashion market—make that high-fashion, with its top-of-the-line, solid-gold model selling for a toe-curling $17,000 (base models start at $349, or about P15,500). It comes in two sizes and a number of finishes, with an array of attractive watchbands (attractive to most people, anyway, who sadly don’t include old leather-loving codgers like me.)

Given those numbers, it’s safe to conclude that the Apple Watch was made to do more than tell the time. While hardly in the same stratosphere of high-end watch brands such as Patek Philippe and Rolex, Apple hasn’t done too badly as a horological upstart. Designed to work best with an iPhone, the Apple Watch can receive your email and text messages, and show incoming calls. It can do Facebook and Twitter, and perhaps most hyped of all, it can track your health stats. It can play your favorite tunes, and store some of your favorite pics. You can still use it without an iPhone for neat little tricks like Apple Pay (if and when that comes to our shores).

What are its downsides? It doesn’t have built-in GPS; you’ll need your iPhone for that. And with its touted 18-hour battery life, you’ll probably need to recharge it every night.

Many of these features, I should point out—except for the Apple-specific apps—were and are available on other smart watches, for a lot less than what Apple is charging for their sum total. Before the Apple Watch, Beng and I had some fun with our his-and-hers Pebble watches, which basically told the time and displayed our email and SMS messages on a monochrome screen. Eventually, we both got tired of charging the buzzing beasties, and went back to our analog Hamiltons.

Which brings me to my answer to my friends’ question. Am I getting an Apple Watch? Heck, no—and this will probably be the first Apple rollout since the Newton that I’ll be passing on. But why not?

I’ll admit that the price is a factor—the Pebble didn’t cost me more than $100, and it’s way below that now (feature-wise, of course, the Pebble can’t hold a candle to the Apple Watch). But in truth, cost never did turn back the Apple masses, who seem convinced that the pricier and sleeker something with an Apple logo is, the more compelling it must be to possess.

It certainly isn’t for any lack of features, either, that I’m not in the buyers’ queue (where I was for the iPhone 6; I had ordered mine as soon as the online counters opened, and received it via UPS last September 19, the first day of delivery in the US). The Apple Watch is abundantly capable and versatile, and we’ve only seen the barest suggestion of all the lively apps that are going to be developed for this device.

Instead, I may have to admit, as I’ll do now, to the onset of what we might call digital fatigue—that awful sensation of drowning under an onrushing wave of 1’s and 0’s. I’ve never felt this before, and it must be my biological age showing, but it took the Apple Watch and its kaleidoscope of colors to tell me that I’ve had enough. Please, not another device to tether and feed like a pet goat, and one that will bleat mightily when some silly text message comes in selling a condo I can’t possibly afford, and one that will remind me with a smug chirp about how overweight I am.

I know that I can talk to the Apple Watch, which will be the coolest thing for my students to see since I stepped into class with a Nokia the size of a shoe strapped to my waist in the early ‘90s. But I have trouble enough talking to my phone; I hate making and taking phone calls, because they usually mean problems to deal with. My iPhone is, first of all, a camera, a jukebox, a browser, and a datebook; and then it’s a phone (come to think of it, it’s also and already a watch, and a damn good one).

As it is, I don’t even use my iPad often enough, and I have to remember to charge it after letting it idle for a couple of weeks in solitary stupor. There’s a nest of charging cables at the foot of my bed, with phones, power banks, and digital recorders huddled like suckling pigs; I can just see the Apple Watch joining that blue- and red-eyed menagerie—but again, I’d rather not.

The ultimate reason for my self-denial is, I guess, the romantic one. I love my vintage and my two-handed watches too much to trade them for some blingy upstart. I believe a watch’s first and only duty is to tell the time. I believe a watch should have a clear, round, and honest face, from which I can read the time at a glance, without breaking my train of thought. I believe a watch should have a soft and pliant strap, like good leather; it should be beautiful, but quiet and undemanding, except for the occasional turn of the crown.

Appwatch95

Kind of like the original Apple watch from 1995—I think the happiest watch ever designed—which everyone seems to have forgotten about in the mad rush to get the new one. I dusted mine off the other day, put a new battery in, and gave it to Beng. It tells the time, and puts a smile on your face. What more can you ask for?

[Apple Watch pic from wired.co.uk]

Penman No. 143: A Foray into Fairyland (2)

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IMG_7281Penman for Monday, April 6, 2015

LAST WEEK’S piece on “Fairlyand”—the mountain of Calatong in my home province of Romblon—elicited quite a bit of interest among my readers, and I was very pleased with the response until my mother, who grew up around the place, called my attention to a potentially lethal mistake I’d made in my retelling of my cousins’ and aunts’ stories about that enchanted kingdom. (I’m thinking that “lethal” might depend on whether you believe in spirits or not, and I don’t, but talk like this always reminds me of a conversation I had with a sharp old nun whom I met in one of my Italian sojourns, who said: “The question isn’t “Do you believe in God?’ but rather ‘Does God believe in you?’”)

The mistake I’d apparently made was in saying that eating quinta, or black mountain rice, was an antidote to fairy spells. “It actually works the other way around,” my mother told me in our little garden in Diliman. “They’ll offer you black rice, and if you eat even a handful of it, they’ll take you to Calatong and you’ll never be seen again.” So folks, be so advised; beware of strangers offering black rice, although it’s not very likely you’ll be seeing any soon. The last time I saw truly black rice was in an American grocery store in the Midwest, where it was being sold as Indian wild rice, and cost considerably more than any other exotic variety on the shelf. But then maybe that preciousness implies more than a smidgen of magic. If black rice banishes people to oblivion, I’d like to buy a sack of it, whatever the cost, to feed to certain politicians before 2016.

Which returns us to the more prosaic realities of modern-day Romblon. Not too many people, even Filipinos, know about Romblon, which if they ever board a ship for Panay they’re likely to pass unseen in the night, after Mindoro. It’s composed of three main islands—Tablas, Sibuyan, and Romblon—and was a sub-province of Capiz during Spanish times. As Philippine provinces go, it’s a pretty small one, with less than 300,000 people (excluding encantos), and my favorite quote about it comes from Jose Rizal via NVM Gonzalez (who was born in Romblon in 1915), who passed it on his way back to Manila from exile in Dapitan, remarking that it was “muy hermosa pero muy triste.”

Much of the hermosa part remains. On this first long visit home in two decades, we took an SUV around Tablas, a day trip I’d never taken before, and I was awestruck by how lovely the place was, fringed by one emerald cove after another. I lost no time in telling my friends to consider Romblon as a vacation alternative to Batanes, Palawan, and Boracay.

Indeed, Boracay’s a short hop away by motorized banca, and being on the other side of the same oceanic basin, Romblon is also blessed with many white beaches, most of them yet undiscovered. (All these islands and their people belong to one ecosystem, as it were, their languages familiar to one another, though subtly different; my paternal grandfather must have come from the Dalisays of Ibajay, Aklan, where a playwright named Marianito Dalisay Calizo wrote moro-moros in the mid-1700s.)

Some of these natural getaways have been found out, and the developers and entrepreneurs have begun streaming in, and foreigners with Filipino wives have been buying up prime beachfront property for a fraction of Boracay prices. (The best fish catch in Romblon still goes to Boracay, where it can fetch two to three times as much.)

One happy discovery we made was just a 15-minute ride from my hometown of Alcantara: Aglicay Beach, owned and managed by an affable balikbayan doctor, which offers a white-sand beach, great snorkeling, and spectacular hilltop views, all within a resort with the usual amenities, including conference facilities and wi-fi. You’ll have to pay the admission fee, though—all of 30 pesos. (To know more, check out www.aglicaybeachresort.com.)

The triste part, I don’t know. There’s certainly enough to be sad about, as much of Romblon remains painfully poor. On the other hand, the tougher things get, the harder many Romblomanons work, with their brains if not with their hands. I was puzzled by the knot of schoolchildren who gathered in front of our beachside house at dawn every morning—they carried their shoes rather than wore them—until I realized that they had walked over barefoot from a nearby island at low tide. I would later learn that one child, barely nine, had drowned this way when the tide came back in too quickly. But there was no fear in these survivors’ faces, only an insistent resolve that now and then would fracture into laughter.

We were roused one morning by the thump-thump-thump of techno music in the plaza. “They’re just testing the sound system,” said our host. “It’ll be fiesta soon.” They called the uncanny practice of waking every one up pag-di-diana, and I thought that it might have had something to do with Paul Anka’s karaoke staple.

A few other discoveries I learned on this trip were rather more personal. I had always wondered why I had spent such a long summer there as a ten-year-old in 1964—an experience I recounted in my first novel, Killing Time in a Warm Place—and I learned that it was because we were then so hard up in Manila that we children had to be farmed out, as it were, to save some money. My aunts recalled me as a smart but prissy boy who wore long-sleeved shirts in a seaside village and who would recite long poems in English at the drop of a hat.

We also solved the mystery of why my grandmother Pinang left my Lolo Tolio in the mid-1920s shortly after marrying him and giving birth to my father Jose. It had been something of a forced marriage to begin with, and Pinang was a headstrong woman, but the story we heard was that she hated being made to serve hot chocolate when some constables came visiting one day, and took that as the last straw and left. (They would live a kilometer apart for the next 60 years, and would inevitably run into each other in town but never speak.) Now it emerged that Tolio was having a saucy little affair—an explanation that makes Lola Pinang much less petulant than the chocolate story would make her out to be.

Whether sad or funny, it felt good to hear and to understand these stories again in Romblomanon without having to defer to my wife’s more widely spoken Hiligaynon, to say udi instead of diri, basi instead of ngaa; it’s still palangga in both languages. I felt at home.