December 21, 2014
Works in English or English translation
Solar by Ian McEwan
Ang Diablo sa Filipinas ayon sa nasasabi sa mga casulatan luma sa Kastila (The Devil in the Philippines according to ancient Spanish documents) by Isabelo de los Reyes, tr. Benedict Anderson, Carlos Sardiña Galache, and Ramon Guillermo [post 1, post 2]
The Emergence of Memory: Conversations With W. G. Sebald, ed. Lynne Sharon Schwartz [post 1, post 2]
Words and Battlefields: A Theoria on the Poem by Cirilo F. Bautista [review]
Château d'Argol by Julien Gracq, tr. Louise Varèse
Discourse on Method and Meditations on First Philosophy (4th ed.) by René Descartes, tr. Donald A. Cress
Bullfight by Inoue Yasushi, tr. Michael Emmerich [review]
Dwellers by Eliza Victoria [review]
Eros Pinoy: An Anthology of Contemporary Erotica in Philippine Art and Poetry, eds. Virgilio Aviado, Ben Cabrera, and Alfred A. Yuson [review]
Conversations by César Aira, tr. Katherine Silver [review]
Shantytown by César Aira, tr. Chris Andrews [review]
What Passes for Answers [poetry] by Mikael de Lara Co [review]
Selected Poems of Corsino Fortes, tr. Daniel Hahn and Sean O'Brien [review]
Antipoems: How to Look Better & Feel Great by Nicanor Parra, antitranslation by Liz Werner
Antipoems: New and Selected by Nicanor Parra, ed. David Unger, tr. Lawrence Ferlinghetti, Allen Ginsberg, Edith Grossman, et al. [review]
The Trilogy of Saint Lazarus [epic poetry] by Cirilo F. Bautista [review]
Culture and History by Nick Joaquín, illus. Beaulah Pedregosa Taguiwalo
The Last Novel by David Markson
Works in Filipino or Filipino translation
Tabi Po: Isyu 1 by Mervin Malonzo
Diwalwal: Bundok ng Ginto [Diwalwal: Mountain of Gold] by Edgardo M. Reyes
Julio Cesar by William Shakespeare, tr. Bienvenido Lumbera
Kasal sa Dugo [Bodas de sangre / Blood Wedding] by Federico García Lorca, tr. Bienvenido Lumbera [review]
14 by Manix Abrera
Titles read: January to July 2014
A list of Philippine novels in English translation
Reading stats (January to December 2014)
61 books read: 32 (52%) fiction; 11 (18%) nonfiction; 10 (16%) poetry; 4 (7%) drama; 4 (7%) graphic
50 (82%) books by male writers; 11 (18%) by female writers
35 (57%) in original language; 26 (43%) in translation
December 7, 2014
How exactly did the devils appear in the Philippines in the the 15th and 16th centuries, as compiled by Isabelo de los Reyes from old Spanish missionary documents and published as El Diablo en Filipinas (Ang Diablo sa Filipinas)? In a variety of expected ways it turned out. In August and September 1595, Fr. Aduarte reported that in the City of Nueva Segaovia, there was "spotted a mastiff of unheard-of size making several turns around the Church and adjoining houses." Fr. Aduarte conjectured that "there can be no doubt who the mastiff really was."
It was notable how, according to the documents, a local demon even predicted the coming of the new faith brought by men "dressed in long robes." And then there was the demon who made "painful pranks" to a solitary man in a forest. "The evil spirit would bring him a number of beings resembling girls. Then, either by deceitful words or force, the man would be put in the midst of some thick shrubs, where the girls would toss him into the air as if they were playing with a pelota ball. Finally, they would leave the man there half dead...."
Sometimes the chronicles also reinforced the folk beliefs and chalked them up to the devil's manipulative designs. An example was the demon jumping on top of a sick man and shutting his mouth, a phenomenon known locally as bang̃ung̃ut (nightmare). Elsewhere, the narrator and Gatmaitan read of the exploits of the demon possessing or tormenting the 'Indios' and being fought off by priests and defeated only after an extended "pitched battle."
These and many other awesome occurrences characterized the various demonic manifestations in the archipelago. Many other horrifying episodes were recounted in the book. One involved the summit of Taal Volcano sinking into the crater and accompanied by hair-raising roars, fearful voices, groans, thunderclaps, and lamentations. The devils often favored the forms of an animal: "deformed and monstrous dog," "fierce, black, and terrifying cat," and "ferocious man-eating caiman." Yet sometimes they appeared with such beautiful face and could even impersonate the figure of Christ! The devil was, then and now, so multi-talented, so spectacular.
* * *
The idea of the devil in relation to natural environment, as recorded by the friars, was particularly interesting for the insights it gave on sustainability issues and ecological implications. Behind native beliefs in animism, concepts of natural disaster risks, extreme weather events, and ecosystems connectivity were apparent. This could be seen in one passage read aloud by Gatmaitan.
"[...] On the same page you will find something else. Don Luys Pérez Dasmariñas ... spent a night on the slope of a small hill dedicated to the demon (in Cagayan). ... No native would dare to cut down trees to make poles or anything else, except in service to this demon. If these rules are violated, then the ocean will get very rough, and the wind leap high, destroying houses... That very night the most violent of wind-storms blew high and stirred the ocean to surge over the shoreline and reach as far inland as the military billets, usually thought to be very safe under dangerous conditions. The storm obliged the soldiers and even Don Luys to flee, the latter losing a lot of his assets because he had cut down so much on 'his' hill (branches and sugar cane)." [emphases added]
Trees (mangroves or otherwise) had always been seen as a shield against typhoons. Divine, or rather devil's, retribution after violating the rules came in the form of natural disasters like storm, storm surge, and flash flood. To cut down trees was seen as an affront to the demon who dwells in a hill in Cagayan. This environmentalist folk belief, alongside its metaphysical color, was fascinating for sustaining a strategy to conserve the natural environment and prevent loss of human lives and properties.
Another instance of environmentalism in native beliefs which were perversely twisted by the friars was taken from the chronicle of Father Gaspar de S. Agustin, as read by Gatmaitan:
'In the township of Dumalag (in Panay) ... there was a gigantic tree on which uncountable numbers of small birds used to meet. They never stopped making a tremendous noise with the chirping they created, and this was a notable inconvenience for all the people of the township. But the Indios had such superstitious reverence for the tree that they would not approach it even from a considerable distance. They also refused to cut the nearby grass which they likewise regarded as sacred. They explained this custom by saying that the tree was inhabited by Divatas, deities of the forests and mountains, whom they venerated from ancient times.... Father Hernando de Morales came to the tree and carved a cross on its trunk, whereupon all the birds departed forever; even if a few people moved in, they soon fled too, because these birds were demons or [the souls of] Indios of the township, who had meetings with the demon on just that spot.' [emphases added]
The great reverence for the natural components of the ecosystem (sacred tree, sacred grass, hill, birds) was consistent to the beliefs of several indigenous groups in the Philippines. The Molbog tribe in Balabac, for example, also believes in sacred trees. The preservation of these trees—specifically lu-jan and manggis —are important for the survival of their tribe. Another belief of the Molbog is for sacred sea turtles. They are particularly wary of the Leatherback turtle (Dermochelys coriacea), a critically threatened species, which they described as having ‘scales’ on the back. They believe that this turtle is the ‘king of the turtles’ and that capturing such turtle will bring bad omen.
A similar concept of taboo (bad omen) could be seen in the indigenous beliefs on "mataw fishing" of the Ivatan in Batanes . The indigenous peoples still retained some of these beliefs even at present times due to their relative isolation and insulation from the mainstream society and colonialism.
The natural history of the Devil in the Philippines showed that colonialism and environmental degradation went hand in hand. The superstitious friars targeted the old belief systems, spun stories over and around them, and encoded a new belief system. Theirs was a most efficient and effective way to propagate the new faith. Anything that appeared strange to them they labeled as originating from the "devil" even when the concept of the "sacred" was associated to divine origin. Devil or not, the spirits guarding the natural environment were evicted and the country's natural resources began to be utilized and extracted in unsustainable manner. After the disruption of spiritual balance, the overturn of ecological balance.
 Beyond cultural beliefs, there are actually ecological and economic reasons for the preservation of the Molbog "sacred trees." According to a field guide on plants by Madulid (2002), the manggis (Koompassia excelsa) is recorded only in Palawan. It is a habitat of threatened birds such as the Philippine cockatoo, the talking mynah, and blue-naped parrot. It is also a place for beehives. Some Molbog believe this tree is sacred because it stands tall over the forest canopy, and so serves as protection against typhoons, although its branches are not that strong.
Lu-jan, another sacred tree, is most probably one of the two species of wild durian (Durio testudinarum and Durio zibethinus). Both fruits are edible. D. testudinarum or Dugyan is a rare species while D. zibethinus, known as Durian or Luad, is indigenous in the Western Malayan archipelago and is cultivated in southern Philippines. The fruit of the first species serves as food for wild pigs, anteaters, and squirrels. The second species has a more palatable fruit; its edible seeds are boiled and roasted and have medicinal properties (Madulid 2002). Lu-jan, which is either or both of these trees, is probably considered sacred because it serves as food for the Molbog especially in times of hunger and days of poverty. There are few other sources of food coming from the forest except for this important tree.
 The Ivatan believed in añitu (invisible beings) who have the power and capricious nature to inflict misfortune on people. They believed in dagen (taboo) which prescribes etiquette and protocol and reveals an ethnic respect toward one’s fish catch. For instance, the ‘placing of dirt’ on fishing gear and boat and even on the hands and body of the fisherman renders him unable to catch fish. In catching dorado (dolphinfish), the fisher must be coaxing and not arrogant. The fisherman must remove the hook from the dorado’s mouth while at sea, and the dorado should be faced toward the land and their tails toward the sea when laying them on the shore. While eating lataven (kilawin), one must not spit out the bones but take them carefully from one’s mouth. There are supernatural consequences for violating dagen or not performing an important ritual. This includes the inability to catch fish or misfortune (sickness, accident, death). Breach of dagen may also affect the catches of an entire fishing group. The dagen also prescribes strategies to conserve or regulate the fishery resource use such as seasonal use rights and regulation of gear entry and individual catch quotas. [See Mangahas (1993), "Traditional Fishermen’s Associations, Indigenous Belief System, and Laws," in Indigenous Coastal Resource Management: The Case of Mataw Fishing in Batanes (Quezon City: UP Center for Integrative and Development Studies). For a historical and legal perspective on the plight of indigenous peoples, see Molintas (2004), "The Philippine Indigenous People’s Struggle for Land and Life: Challenging Legal Texts," Arizona Journal of International and Comparative Law 21(1): 269-306.]
December 6, 2014
Ang Diablo sa Filipinas ayon sa nasasabi sa mga casulatan luma sa Kastila (The Devil in the Philippines according to ancient Spanish documents) [bilingual, in Tagalog and English] by Isabelo de los Reyes, tr. Benedict Anderson, Carlos Sardiña Galache, and Ramon Guillermo (Anvil, 2014)
In 1886, when Isabelo de los Reyes was 23 years old, he published a story in Spanish in La Oceania Española, a Manila newspaper. In 1889 it was serialized in four parts in the bilingual La España Oriental, appearing in Spanish and in Tagalog translation. El Diablo en Filipinas is a horror story dealing with supernatural occurrences of a legion of devils in the Philippine islands. It also happens to be a comedy. In fact, this is a horror story of colonialism, based on 15th and 16th century documents produced by four members of the Spanish clergy based on their stay in the country: Diego Aduarte (1566-1636), Francisco Colín, SJ (c. 1625-60), Gaspar de San Agustin (1650-1724), and Juan Francisco de San Antonio ((1682-1744).
The horror story arose from the methodical ways with which the four friars collectively inventoried various demonic encounters and their interpretations of them according to the Catholic doctrine. The devilish manifestations in the Spanish chronicles were recounted through the conversation between the first person narrator and his bookish friend Gatmaitan. Like spin doctors, the priests appropriated or retold the native stories of the "devil" and supplanted them with stories consistent to their own dogmatic faith of good and evil, God and Satan (Diablo). The real horror story appeared to be the systematic erasure or recasting of native beliefs, the "exorcism" of folk stories and their replacement by new Spanish versions.
The story takes place in Bulacan where the narrator and Gatmaitan, upon learning of the death of a directorcillo, visited the house of the dead man's widow. They were ushered into the dead man's library where they found copies of the friars' chronicles mentioning stories about the Devil, local seers, sorcerers, and witches. The bulk of the narrative was the exchange between the two friends, with the narrator playing the part of the skeptic and Gatmaitan the impressionable believer. By the end of the story, they were so steeped with the fearsome contents of the books that when a rat crossed the library floor Gatmaitan was so frightened he thought it was the devil ghost of the departed official. As he ran out of the room, he banged his head on the door. When the narrator hastily tried to help him, the latter tripped over and crashed on top of him.
The comedy was apparent from the credulous reactions of the characters to the passages they were reading. The lengthy quotations and paraphrases from extant documents lent a historic and deadpan air into the conversation. It was surreal fiction when the source stories were documentary sources and there were historical contexts expanded in the copious annotations by the translators. Certainly there was a touch of (evil) fun to be derived in this diabolic treatise of the Devil in the Philippines.
According to Anderson, Isabelo de los Reyes wrote this comedy to show how the "medievally superstitious friars were still wailing about the paganism, animism, and supersitions of the 'natives.'"
The Spaniards brought with them Catholic fantasies, which gradually entered into local languages—e.g. demonio (demonito too), Diablo, Duende, Sirena, Kapre and so on. Thus Satan arrived with the colonial conquest. But more importantly Isabelo wanted to put Catholic conceptions under the microscope of secular science, especially Folk-lore Studies. Legends and myths are well worth studying from the outside as mere passing cultural phenomena. Filipinos should learn to see Catholicism's imaginary in the same category as paganism's—pure Folklore.
Satan arrived with the colonial conquest. Even if the friars considered themselves the 'savior' of a 'heathen' people, Satan himself, it could be argued, is the colonial master, the one who supplanted old superstitions with new ones. Take for example a passage from Historia (1640) by the Dominican Friar Diego de Aduarte:
The chronicler added that in this manner the witches, with the help of the Devil [el Diablo], made themselves owners 'of the haciendas, food and personages among all the Indios.' It looks like these wicked women are quite unlike the mangcuculam [sorcerers], and these old ladies say that they know how to get revenge in any way they wish.'
Seeing that I looked at him with great admiration, Gatmaitan addded: "Yes, that's right. You should believe in the Devil [Diablo]. After all, he presented himself to many of the Saints and even Jesus Christ. And since you have done justice to the reputation of Señor Aduarte, and since we have encountered his ghost in this library, let us amuse ourselves by reading what he had to say about the craziness of demons in the Philippines. What we find on page 70 is curious. There Aduarte notes that a group of Pangasinenses, wandering about in their homeland—before the arrival of the Dominicans, i.e before 1587—heard a powerful and frightening voice. It was the voice of Apolaqui, their God of War, who said to them: I weep to see the completion of what I expected for many years, namely that you would welcome some foreigners with white teeth and hooded heads, who would implant amidst your houses crossed poles (crosses) to torment me all the more. I am leaving you to seek people who will follow me, for you have abandoned me, your ancient lord, for foreigners.
The abandonment of old gods (or devils) was indeed the triumph of colonialism. The chroniclers reinforced the stories of the anguish of the old devils who tried all they could, fancy that, to dispel the new god. To prevent the baptism and conversion of the people into a new faith.
December 1, 2014
The Emergence of Memory: Conversations With W. G. Sebald, ed. Lynne Sharon Schwartz (Seven Stories Press, 2010)
"So what is literature good for?" asked Sebald in an essay which appeared in his posthumous collection Campo Santo. He quoted Hölderlin at length before giving a direct answer.
Am I, Hölderlin asked himself, to fare like the thousands who in their springtime days lived in both foreboding and love but were seized by the avenging Parcae on a drunken day, secretly and silently betrayed, to do penance in the dark of an all too sober realm where wild confusion prevails in the treacherous light, where they count slow time in frost and drought, and man still praises immortality in sighs alone? The synoptic view across the barrier of death presented by the poet in these lines is both overshadowed and illuminated, however, by the memory of those to whom the greatest injustice was done.
The answer came at the penultimate sentence of the essay. "There are many forms of writing," he noted; "only in literature, however, can there be an attempt at restitution over and above the mere recital of facts, and over and above scholarship."
For Sebald, restitution was a delicate function of literature that must be pursued creatively, actively, and at all costs. The object of such restitution was memory ("the memory of those to whom the greatest injustice was done"). As Ruth Franklin wrote in "Rings of Smoke," the penultimate essay in The Emergence of Memory: Conversations With W. G. Sebald: "Art is the preserver of memory, but it is also the destroyer of memory."
This is the final tug-of-war in Sebald's work and the most fundamental one. As he searches for patterns in the constellation of grief that his books record, he runs the risk that the patterns themselves, by virtue of their very beauty, will extinguish the grief that they seek to contain. Sebald's peculiar alchemy of aestheticism and sorrow unwittingly underscores its own insubstantiality. Even as he investigates the roots of memory, Sebald, like the weavers whom he finds so emblematic, continually unravels his own creations.
Unraveling was the fate of Sebald's narrators in their life and in their work, whether artistic or occupational work. This was the "destructive" working method of the painter Max Ferber in The Emigrants. "When memory is lacking, art will suffice," Franklin observed in the tendency of Sebald's narrators to use artworks (paintings) as surrogate or representation of their anguish. "Sebald aestheticizes history, but he never mistakes history for art."
Franklin's inquiry led her to question Sebald's "shocking" "ahistorical" treatment of air war in his controversial lectures about the carpet bombing of Germany in World War II. Sebald did not give a political or moral context to his taking to task the German writers for failing to write about their experiences in the imaginative sphere of fiction.
Sebald's patterning amounts to an aestheticizing of catastrophe, and thus it annihilates causality. We appreciate the beauty of the image that the writer discerns, but it adds nothing to our understanding of why things happened as they did. And this is the great problem with a "natural history" of the bombings [in his "Air War and Literature" lectures]. The air war over Hitler's Germany was not a natural disaster, like the eclipse of 1502. It was not random in its causes or its effects; and so, morally speaking, it was worse than a natural disaster. The bombings may have the physical impact of an earthquake, but they cannot be understood in the same way, because to do so is to ignore the fact that this catastrophe was man-made, a human action, and thus more complicated and more terrible than another inevitable repetition of nature's rich but meaningless pattern of disaster.
Franklin here assumed that the lack of historical context in Sebald's lectures and narratives about man-made catastrophes "adds nothing" to the comprehension of these tragic events. Sebald's use of the "natural history" framework was problematic, according to her, because of the apparent gloss over the moral (human) transactions that accompany wartime disasters. Franklin's literal interpretation of "natural" in natural history excluded human nature which was still part of the "ecosystem approach" to history.
Sebald's ecological philosophy was in fact more complex than she gave him credit for. Franklin's focus on the agency of decision making in man-made disasters failed to recognize how, throughout history, violence was a natural state of humans. Sebald's depiction of environmental disasters, whether natural or man-made (e.g., the declining population of the herring and the powerful hurricane that leveled millions of trees in The Rings of Saturn), was not much explored in criticism about him.
In Sebaldian poetics, environmental collapse was closely aligned with the collapse or breakdown of morals. As he said in an interview, "We're living exactly on the borderline between the natural world from which we are being driven out, or we're driving ourselves out of it, and that other world which is generated by our brain cells."
Moreover, the metaphoric use of natural disasters for man-made disasters was closely related with how cruelty and violence were hardwired in humans. The mess produced by wars had the same or comparable destructive impact or effect as, say, extreme weather events. (Even our capacity for self-destruction was more and more evident with the way we influence the climate system to give rise to anthropogenic climate change.) Sebald's "natural history" should in fact be read in terms of his "ecopoetics." Critics have yet to give emphasis, let alone explore, the ecological aspect of his writings.
Franklin went on to question Sebald's tendency to equate gap in literature with gaps in memory. "Sebald looks to art to fill gaps in memory, and the air war is his own biggest gap," she noted, and later she went on, "But gaps in memory are experience that is forever lost; and art cannot take its place."
Art surely cannot replace memory but it can build or (re)imagine one. If it is successful in doing so then it can bring something tangible or intangible to its readers. It could offer consolation or engender sympathy. Or it could convey simple understanding or suggest hints of recognition. Sebald's essays and stories were in fact an attempt at restitution through the recreation or preservation of memories. So that the individual stories would not simply vanish in smoke.
The Emergence of Memory: Conversations With W. G. Sebald, ed. Lynne Sharon Schwartz (Seven Stories Press, 2010)
I had a good reading plan for German Literature Month—including writing something about one volume from Thomas Bernhard's masterful memoirs, a play by Peter Weiss, a journal issue dedicated to Robert Walser, and a novel by Elfriede Jelinek. But alas, the month was over and I only managed to cover a book of interviews with and essays about W. G. Sebald. It was not even strictly a German book although it offered critical readings of Sebald's works in German or in translation and candid conversations with him about his themes, his influences, and his writing methods.
The pieces in The Emergence of Memory reveal important aspects of Sebald's spectral writings and personality which added to an appreciation of his literary enterprise. That project was centered on elusive, illusory memory and truth and their recovery and representations in art and literature. The greatest essays in this book were those that attempt to describe the nuances of his project, its totality, and its vision. An essay by Tim Parks, for example, tried to define the core of Sebald's vision as "engagement in the present inevitably ... devouring the past." (However, I disagree with Parks's characterization of his prose style as "much lighter" and "more flexible" than Thomas Bernhard's.)
In interviews Sebald made frequent mentions of the "conspiracy of silence" about German war crimes and war experiences in his household, community, and university. This seemed to be the main thing that his writings were trying to respond to. His temperament was often seen as melancholic, his disposition as pessimist. And yet these views were grounded in a playful mental landscape. His powers of association were an instance of a wandering imagination; his solitary walks and constant agitations were not symptoms of a decadent spirit. He was a loner engaged in the natural state of his natural world. Destruction and ruins and madness were the ashes from which he found words of staggering beauty. Nothing could be more paradoxical than Sebald's finding beauty in destruction.
It is a characteristic of our species, in evolutionary terms, that we are a species in despair, for a number of reasons. Because we have created an environment for us which isn't what it should be. And we're out of our depth all the time. We're living exactly on the borderline between the natural world from which we are being driven out, or we're driving ourselves out of it, and that other world which is generated by our brain cells. And so clearly that fault line runs right through our physical and emotional makeup. And probably where these tectonic plates rub against each other is where the sources of pain are. Memory is one of those phenomena. It's what qualifies us as emotional creatures, psychozootica or however one might describe them.Deadpan as always. The border between comedy and tragedy in Sebald could hardly matter at all. Tragedy could be uplifting? It could offer consolation? It was a matter of perspective.
There is of course a degree of self-deception at work when you're looking at the past, even if you redesign it in terms of tragedy, because tragedy is still a pattern of order and an attempt to give meaning to something, to a life or to a series of lives. It's still, as it were, a positive way of looking at things. Whereas, in fact, it might just have been one damn thing after another with no sense to it at all.
In writing about horrific subjects, the necessity for restraint was not only a literary requirement. Restraint had to be the only way to get to the core of cruelty and violence. A reinforcement, if not a variation, of Adorno's dictum.
I've always felt that it was necessary above all to write about the history of persecution, of vilification of minorities, the attempt, well-nigh achieved, to eradicate a whole people. And I was, in pursuing these ideas, at the same time conscious that it's practically impossible to do this; to write about concentration camps in my view is practically impossible. So you need to find ways of convincing the reader that this is something on your mind but that you do not necessarily roll out, you know, on every other page. The reader needs to be prompted that the narrator has a conscience, that he is and has been perhaps for a long time engaged with these questions. And this is why the main scenes of horror are never directly addressed. I think it is sufficient to remind people, because we've all seen images, but these images militate against our capacity for discursive thinking, for reflecting upon these things. And also paralyze, as it were, our moral capacity. So the only way in which one can approach these things, in my view, is obliquely, tangentially, by reference rather than by direct confrontation.
Two other fascinating essays in the book were contributed by Michael Hofmann and Ruth Franklin. Hofmann was critical of Sebald. His short review essay was puzzled (bitter) at Sebald's success, while Franklin's essay was incisive yet possibly misdirected. I will try to post something on them later.
The November German Lit Month is hosted by Caroline (Beauty is a Sleeping Cat) and Lizzy (Lizzy's Literary Life).
Posted by Rise at 1:38 AM
Labels: Lynne Sharon Schwartz, The Emergence of Memory, The Emergence of Memory: Conversations With W. G. Sebald, W. G. Sebald