Category Archives: kritika

DLSU Graduate Student Conference-Filipino

Kauna-unahang Kumperensiya

ng mga Gradwadong Mag-aaral sa Pamantasang De La Salle

Departamento ng Filipino at Emergent Research Center on Language, Media and Culture

Kolehiyo ng Malalayang Sining

Hunyo 26-27, 2009

 

PANAWAGAN SA MGA ABSTRAK

 

Kaisipang Filipino sa Iba’t Ibang Disiplina

sa Loob at Labas ng Bansa

 

Sa loob ng humigit-kumulang limang dekada matapos ang Ikalawang Digmaang Pandaigdig, umusbong at lumakas ang pagsasaFilipino (indigenization) ng ating kaalaman at kaisipan. Nakilala sa loob ng panahong ito ang kategorisasyon o katawagan sa mga disiplinang nakakabit sa konsepto at praktika ng pagkataong Filipino at pagkabansa tulad ng Pilosopiyang Filipino, Sikolohiyang Pilipino, Bagong Kasaysayan, Panitikang Pambansa, Pilipinolohiya, at Aghamtao.

 

Sa kasalukuyan, ano ang mga nananatili at mga bagong diskurso, pag-aaral at debate sa loob at labas ng bansa tungkol sa pag-inog ng kaisipang Filipino? Paano ito inuunawa ng mga kasalukuyang gradwadong mag-aaral at mga kinikilalang iskolar mula sa iba’t ibang disiplina?

 

Layunin ng kumperensiyang ito na suriin at usisain ng mga gradwadong mag-aaral ang rasyonal/teoretikal na pundasyon o pilosopiya, metodolohiya, debate at mga isyung nakapaloob sa iba’t ibang disiplinang nabanggit at kung paano rin ang mga disiplinang ito tumatawid sa inter/multidisiplinaryong usapin at pag-aaral. Lilinawin din sa kumperensiyang ito ang direksyong tinatahak ngayon ng kaisipang Filipino sa gitna ng umaatikabong diskurso sa at problematikong kalagayan ng orientalismo, globalisasyon, pandaigdigang ekonomiya, at marami pang iba. Hangad ng kumperensiyang ito na magdayalogo, magpalitang-kuro, magbahaginan ng kaalaman at karanasan ang mga kinikilalang iskolar at mga gradwadong mag-aaral sa iba’t ibang larangan ng Agham Panlipunan, Humanidades at Agham.

 

Bukas ang kumperensiyang ito sa lahat ng gradwadong mag-aaral na kasalukuyang kumukuha ng kanilang M.A./M.S. at Ph.D. (o mga digring katumbas nito) sa anumang larangan sa Agham Panlipunan, Humanidades at Agham. Ang mga bagong nagsipagtapos ng M.A./M.S. at Ph.D. ay maaari ring lumahok sa kumperensiya.

 

Wika ng Kumperensiya:

Filipino at Ingles ang wika ng kumperensiya.

 

Mga Paksa/Panel:

Maaaring talakayin, ikritika o iangkop sa ibang kaugnay na usapin ang susulating papel batay sa mga larangan/paksang ito:

 

  • Pilosopiyang Filipino
  • Sikolohiyang Pilipino
  • Pantayong Pananaw/Bagong Kasaysayan
  • Politika at Pamamahala
  • Panitikan at Kritikang Filipino
  • Mga Sining at Kultura sa bansa
  • Araling Filipino/Pilipinolohiya/Philippine Studies/Filipino Studies
  • Edukasyon
  • Diaspora
  • Media at Kulturang Popular
  • Araling Lokal (Local Studies)
  • Araling Gender (Gender Studies)
  • Pananampalatayang Filipino
  • Agham at Teknolohiya
  • at iba pa (open category)

 

Kailangang magpasa ng abstrak na bubuuin ng di lalagpas sa 300 salita, kompyuterisado at nakasulat ng laktawan (double-spaced) sa short bond paper. Ilagay ang inyong pangalan, kolehiyo/unibersidad na pinapasukan o pinagtapusan, at email/ cellphone/telephone number. Ipadala ang abstrak sa gscdlsu@gmail.com

 

Mga Deadline/iskedyul:

Panawagan para sa abstrak – Pebrero 23 – Marso 30, 2009

Deadline ng sabmisyon ng abstrak – Marso 31, 2009

Anunsyo ng mga natanggap na abstrak – April 15, 2009

Deadline ng sabmisyon ng buong papel – Mayo 30, 2009

Kumperensiya – Hunyo 26-27, 2009

 

Detalye sa pagpasa ng buong papel:

Maaaring galing sa term paper, tapos o tinatapos pa lang na tesis o disertasyon; empirikal na pag-aaral o teoretikal na papel ang isumite. Ang buong papel ay dapat na nasusulat sa Filipino o Ingles, di pa nalilimbag, binubuo ng di hihigit sa 8,000 salita, kompyuterisado at nakasulat ng laktawan (double-spaced) sa short bond paper.

 

Gamitin ang MLA Style para sa pagsipi at pagsulat ng sanggunian. Tingnan ang website na http://library.osu.edu/sites/guides/mlagd.php  para sa paggamit ng MLA.  

 

Pagpapatala:

Ang lahat ng magbabasa ng papel at dadalo sa kumperensiya’y kailangang magpatala. May bayad na PhP500 para sa dalawang araw na pagkain (tanghalian, merienda sa umaga at hapon) at kit.

 

Pinakamahusay na papel:

Pipili ng sampung pinakamahusay na papel mula sa mga magbabasang gradwadong mag-aaral. Ililimbag ang mga papel na ito sa Malay at Ideya, dalawang kinikilalang internasyonal na abstracted, refereed journal na nakabase sa Pamantasang De La Salle.

 

Tingnan sa http://www.philjol.info/index.php/MALAY at

http://www.philjol.info/index.php/IDEYA ang dalawang journal.

 

Impormasyon:

Para sa iba pang katunungan, makipag-ugnayan kina:

 

Dr. Rhod V. Nuncio rhodnuncio@gmail.com

Convenor

5244611 loc. 509

 

Dr. Feorillo P. A. Demeterio III feorillodemeterio@gmail.com

Prof. Jose Ma. Arcadio C. Malbarosa malbarosaj@dlsu.edu.ph

Co-convenors

 

Steering Committee:

Dr. Eric Vincent C. Batalla, Political Science

Dr. Jose Rhommel B. Hernandez, History

Dr. Josefina C. Mangahis, Filipino

Dr. Leni dlR Garcia, Philosophy

Prof. Dante Luis P. Leoncini, Philosophy

 

Board of Advisers:

Dr. Exaltacion E. Lamberte, University Fellow & CLA Dean

Dr. Isagani R. Cruz, University Fellow & Professor Emeritus

Dr. Jose M. De Mesa, University Fellow

 

 

 

 

Ang hindi masabi, nasa gilid ng balintataw

Talimhaga ni rhod v. nuncio:

 

Namamanglaw ang liwanag sa dapit-hapon ng iyong pagtatangka

Sa pasikot-sikot na daang-bituka ng iyong pagkamangha

At di sinasadyang binuhay si Ka Tacio sa balon ng sugat ng bayan

Ang iyong pagdadamdam, na ika’y isinilang sa puntod mong inilaan

 

Sa dami ng usang kumakaripas sa singhal ng kuting

Sa lawak ng dagat na malunod ang isang tutubi

Bakit hindi nakita ng nag-uulyanin kong paningin

Na sa laksa-laksang kaluluwa, hubad ang iyong pinapansin

 

Sadyang sa musa ng taong grasa, humahalimuyak ang basura

Tila sa kaliwa’t kanang pagkaduling, tiklop ang mga diwata

Mukhang sadsad na ang iyong baba sa laylayan ng iyong paa

Kalalakad nang kalalakad bitbit ang bakyang dinaplisan ng tinta

 

Sa mundong itong kulang, nagnanaknak ang pukyutan

Sa gitna nitong daan, dumadaloy ang luhang pinagpawisan

Bahag ang buntot mong sumasayaw sa saliw ng tugtuging baliw

Maya-maya’y huhuni ang ibon, lasing kang iiyak at bibitiw

 

Sa koro ng aking talambuhay, bubulwak ang tinta sa sugat

Sisisid ang kislap ng isip sa matatayog na haligi ng balintataw

Pigil-hininga kong lalanguyin ang maalikabok na batis ng buhay

Hanggang mapagod ka, hanggang lubayan mo ako, aking pananaw.

 

 

Writing, intuition, dream and fantasy – travels in nonlinearity

rhod v. nuncio writes:

 

Writing has never been that easy. The craft of writing unimaginably started in the days when humanity needs to transform his world. Such is the escape of the mind against the landscape of forbearance. Withheld in his deepest unconscious, writing is that something that lies underneath the mind – the act of reinventing the image, substituting it with words taken from the precognitive chest of language. The inner delay in mind mapping and mind graphing is easily discerned as we relegate orality and memory to explicit birth of uttered voices between spaces of our sounds and words in print. The shift from assigning sounds from memory to a textual code, I suppose, takes thousand of years to happen. And when everything is assigned and arranged or codified as it is called right now – the product of an evolutionary morphing from nonlinear sounds to linear words – the cognitive switch now can happen in milliseconds.  These sounds may be repressed, sublimated down in the mental graph as an incomplete reservoir of meanings. Writing then becomes the unconscious act of the conscious mind to retell memories subdued as speech-in-the-mind-out-of-the-world. It may seem that writing is always a constructivist paradise but it is clearer than I thought that what writing offers is not the intention of the writer (as the possessor/originator of thought/idea/cognition) but the language the mind does not posses. This cognitive language is diametrically and dialectically opposed with reality. Intuition, dreams, and fantasies are inner impulses trapped in the horizon of our consciousness as they present themselves convoluted in constant struggle with the reality of the un-mind. Intuition and logic are separated in suspended animation and should not be taken as binary opposition, or images reflecting each other in the mirror. Dreams and waking state are discontinuities of a language harnessing its ambivalence in shaping, organizing and presenting a vision for consciousness. These two – dreaming and waking – are a priori epiphenomenon of our consciousness. Fantasies and realities are bipolar chunks of interpreting the present. It falsely assume a projection, a wishful thinking, a desire, a utopian sense of boxing life and death given the limitations of space-time continuum. The meeting point of fantasy and reality is the limitation imposed upon us by our imagination. And since writing is about transforming the wor(l)d, much have been changed in the name of the eidos. We survive because of our literacy but our civilization will thrive in sounds, images, and visions beyond the magic of the word. Writing is never immortal, so are we.  But what is certain is this: I think, therefore, I end!

Youth’s Idealism, Realism and Cultural Change

by rhod v. nuncio

Rhetoric: Idealism vs. Realism

It is important to discuss the cultural implications of youth’s idealism. There is a compelling urge to delineate facts from fiction, practice from theory as regards understanding the idealism of the youth.

It can be said that youth’s idealism is the antithesis of cultural degradation and social pathologies. This can be said in a positive note; however, the point here is that idealism can also lead us to escapism or a quixotic quest in futility. Still to make it easier to understand, idealism is the contrast of realism.

Realism is the contemporaneity of conditions. It is the equivalence of truth as it happens “today”, “now”, “in the present”. Thus, locating this realism in our culture and society, we may have to qualify first our assessments and the tools we use to assess things. Here are some. First, the assessment is that social or cultural realism in one extreme can give us the ensuing problems that we face today. When we talk about real condition, it is equivalent in saying “what’s the problem?” It is as if real events do not involve a sense of harmony, peace, order and, yes, happiness. Realism shows us the landscape of the dark side of humanity. We are confronted by daily doses of workloads, unfinished business, and insurmountable problems. Such assessment can be seen in the literary works of F. Sionil Jose, the author of The Pretenders, that capture the existential burden of one person to live and suffer, to witness and die (or shall we say commit suicide) amidst the absurdity of “real life”. This is a sample of literary assessment along with other great works of Jose Rizal, Amado Hernandez, Edgardo Reyes, Lualhati Bautista, Fanny A. Garcia, and many others. They are social realist writers who use their imagination and creativity through their pen and paper as tools for unveiling the truth of the moment, the truth in all our social concerns. Their idealism can be found in their self-realization, in the way they transgress the boundaries of facts and fiction to capture a piece of the reality out there. Henceforth, the longing to change society is crystallized in a realist point of view layered in their idealistic quest through their imaginative writings.

Realism can also be found in the news—the gory police stories, corrupt politicians, wicked and greedy people in the cities and elsewhere. News means bad news. Other assessments may include social scientific research, cultural immersions or in-depth ethnographic work, policy research, and many others. The point here is that such assessments are academically or institutionally based. In the opposite direction, the rationale or the strongest motivation, I would say, of idealism is to change something. But what is change?

 

 

Arguments on Culture

Culture is neither good nor bad. Anthropologists would say that every culture is relative. But what does “every culture” mean? For Raymond Williams, culture is the most problematic term in contemporary cultural studies. It denotes a universal characteristic that we possess as a people: it shapes us and molds us. It influences us and decides for ourselves what is good or bad, what is with taste or without taste, high and low, real and inauthentic. Culture is the measure of all things human but it is not the criterion to decide whether a person or group of people is good or bad. It precedes us (a priori) and, at the same time, comes after us (a posteriori). Meaning to say, culture is the cause and effect of humanity.  Culture is something that we cannot shrug off and forget: it lives in us, in our skin, deep-bone, in our soul, our mind, our totality as a being. Culture is present all the time as we speak, think, live and die. To be specific, culture is “the totality of learned, socially transmitted customs, knowledge, material objects, and behavior. It includes the ideas, values, customs, and artifacts of groups of people” (Schaefer 2005: 50).  Nevertheless, this textbook definition of culture lacks something. Though very specific, the definition fails to explain why culture is pervasive and why we can’t escape it. Culture is prevalent because it is lived knowledge (not just knowledge)—something stored up, retrieved, opened, disseminated, and patronized. Culture is a lived understanding of ourselves and of others in time and space, something we absorb and adhere to. Imagine yourselves living inside a box all throughout your life. We can jump out from that box but a bigger and wider box awaits us – a labyrinth of boxes. No one lives out of culture. Aside from these characteristics, there is also politics, or power, to ensure all these. Cultures do also compete as perceived, imposed, and maintained by people of power and people in power. Filipino culture as they say is the amalgamation of different competing cultures—survival cultures drawn out from a long stretch of colonial history: Spanish, American, Japanese occupations, not to mention the cultural influences of Chinese and Arabs as a form of “quiet assimilation” from pre-Hispanic times up to the present.  Today, American cultural imperialism is evident, well, in our use of the English language, the educational system, mass media, form of government, bureaucracy, trade and commerce and many others. American cultural hegemony reigns in the center, mostly in the cities where modernity or modernization creeps in to replace the old ways, the old culture. The old dominant culture or the Spanish legacy can be found everywhere but it recedes in our memory, in the periphery. It has become secondary to American cultural hegemony. Yet because it lies in the periphery, rural or folk culture integrates Spanish influences more than the American’s. Now folk culture, the quintessential Filipino culture, can be surmised to be shattered due to foreign cultural influences. Cultures of the Mangyans of Mindoro, the T’bolis of Mindanao, Igorots of Cordillera and many others are starting to be assimilated with lowland cultures because of geographic and cultural dislocations. The strategy is very obvious, the powerful, the land gluttons, the hacienderos or landlord capitalists took away and took over the ancestral lands of these people. Without lands, these people find ways to live and work in the lowland barrios and cities.

          In the end, the culture from below is the culture from which its place, worth, and legacy are decided through and by power struggle. This is the culture of the minorities, the oppressed, the destitute, the forsaken, and the marginalized. Yes, they too have culture: tastes, ideas, artifacts and choices which others in high culture abandoned or abhorred because they consider it as low-brow, inauthentic, derogatory to their own tastes and choices. Social inequality breeds cultural differences and cultural indifference. This is the cultural politics of social class. Our social standing as our cultural position too is dictated by our cultural preferences: the Hollywood movies we watch, the sleek top-of-the-line cellphone we own, the pizzas and burgers we eat. All these things depend on how much we spend and consume. Culture then becomes popular culture. Popular culture does not prioritize culture as lived knowledge. It transforms culture as commodity as what the NeoMarxists say. Yet though it may be a form of knowledge, commodity unlike knowledge is dispensible. Knowledge is composed of ideas. It is immaterial, a mental construct which can be transmitted or passed on from generations to generations. A worn out, dysfunctional commodity is only good in the trash can. They say the battle rests on the struggle of the youth to maintain their idealism as visionaries and change agents face to face with realism. However, a majority of them would want to escape from reality consumed by popular culture, evading the issues of life and society.

Youth’s idealism started the student activism of the 70s. It is the same idealism which bolsters the political ambitions of young politicians. For others it is a coping mechanism, which maintains the stamina and the adrenalin to move on amidst the bitter and horrifying realities of the present. It is the beginning of big ideas, bold inventions, and soaring creativity in the future. Idealism is something we dream of having to dream big, bold, and happy. Yet, idealism can be the lazy dog’s daydream. It can be the pathway to one’s ivory tower, distancing oneself from the ins and outs of society, of reality. I believe that the youth’s idealism must empower the culture from below and ignite a cultural change. They should be liberated in order to free others. Others say that idealism gives us the power to dream. But more than that, idealism is dreaming about change.

Let me rephrase what the late Senator Raul Roco said: “When I was a boy I wanted to change everything – the world, my country, my community. But as I age, all throughout this longing to change others, I want to ask this, to remind me always of my success or failure: to what extent did I change myself?” Socrates once said: an unexamined life is not worth living. Idealism is about action and reflection not just day dreaming in the corner. It is about choices with convictions.

We must take the lead. Either we choose the red pill or the blue pill…or both…or none at all!

 

(The original text of this essay was delivered during a symposium organized by the UNESCO-San Beda College Youth Club last December 4, 2006.)

 

fear and paranoia

 rhod v. nuncio

           Nobody can tell the deepest fear one has nor bring out certainty from that because of the obscurity that fear instills in every heart.  This is, I presume, what I meant by the shadow. The shadow is the embodiment of our fears—the scariest counterpart of man’s sensibility—that transgresses the domain of reason, or more so of rationality.  And because reason cannot capture our fear we suddenly find refuge to entertain its bothersome ‘existence’ in other inexplicable discourse.  In fact, it is true that we need to have a conversation with someone or to something that might or indeed bring us into light.  But a conversation with a ‘shadow’ can be as futile as welcoming fear to reign over us.  But who could deny that?  It is perhaps in this way that we can defeat futility and fear altogether.

          What do I mean by a shadow? by having a shadow? by living with a shadow?  It could be well surmised that one characteristic of this phenomenon is its inevitability and its inseparability with us and even with inanimate objects.  Yet the shadow is more relevant with human beings, for it so mimics the intricate acts of man.  Just like our own fear, for it is also inseparable with human nature, with our ‘nature’.  Fear as shadow, resides in the subliminal consciousness of man.  It imitates our weaknesses, inferiorities and imperfections. That is why we would like to escape and run away from this ‘fear’.  One fear that I certainly want to hide from is the fear of/from failure.  I would say that because I am a dreamer and at the same time a vigilant visionary of life, it is reasonable at the outset to shun all possibilities of failure.  No matter what I pursue, in every direction I go I tend to ignore first failure because otherwise it will eat me from inside.  A vision of failure is a self-destruct mechanism from a dreamer like me.  But what surprises me most is that my failure makes me all the more a dreamer. How ironic!  Maybe this is how strange I handle my life and yet from this fear I still manage to see the beauty of it all.  Maybe my failures are illusions of my dream.  Or perhaps just like a ‘shadow’, it unceasingly binds in me.  However whatever it may, I must recognize that this fear of failure is all encompassing, prevalent and powerful.  I consider this as a fact of experience.  In a bleak perspective, one would even say that life indeed is a failure.  Then who could not ever fear that?

          Because of the ever powerful and all encompassing nature of fear in man, it proves then how it dictates and controls us.  This is what I might call a seizure of fear that defies yielding or surrender.  It insists a calling of sort, an invitation that welcomes every one of us to an open and wide arena of struggle.  If one claims that he has won the battle it is only a reaction out from fear—fear that has left anyone asunder to overcome fear because of fear.

          The problem now here is to apprehend fear as an entity.  It could have been a power personified deflected as the other-half of our personality.  Couldn’t it be? Like a master-slave relationship, it draws the line between man (fearing subject) and fear (an entity to be feared).  And therefore ask: who is the puppet and the puppeteer?  Fear could have been just a creation of man’s complexity.  There is nothing to be feared about…it is just an illusion or a delusion to think that way.  But who can judge that if fear is omnipresent like a Damocles’ sword.  This kind of fear is highly intrinsic in man.  In short, it is a conflict arising from within—maybe from an internal voice, from conscience – or if one believes – from the soul.  For instance, I felt fear because I have done something wrong which in a way kept me bothered for quite a time.  Feelings of guilt, restlessness, sleeplessness, and all other discomforts may turn into frustration, resentment, despair and depression.  In one way or the other, if we look deeper and try to find the main cause of this ‘conflict’, the answer would always be ‘fear.’  Fear from what?  There are many options…but my answer is this: it is fear from oneself.  It may sound (it is!) trivial and paradoxical but this entity called fear is, nothing more, nothing less, the self. 

          The tendency I think of man is to invent endlessly an imaginary entity to divide him and to reckon all guilt, frustration and whatnot to this ‘other’ (fear).  The more we push this to the limit, the more fear overcomes us and paradoxically, the least we obviously expect for we, just like hypocrites, project a person who is always in his right mind and senses, strong, fiery, unmoved and uncompromising.  I mean this ‘false projection’ is not far from being the most pathetic and most miserable state of man.  If fear were a human being or a quasi-being then he could be rejoicing every time we make a divided line.  This leads me now to the next and final level of fear: the objectification of fear.  Some people argue that they do not know themselves or say specifically, “I do not know what or who I am, and for what I am, unknowingly, capable of.” It is believed, in this context, that nobody can grasp a full understanding of oneself. There is a truth in this.  Our actions are sometimes unthinkable and even more, irrational for that matter.  We may never know why but I presume it is all because of fear.  Again, fear emanates internally from man but the problem here is this: if we are so governed by fear then we subsequently become a prey to paranoia.  Everything and everyone is a suspect including oneself.  In this dilemma, paranoia moves in two ways: (1) following the previous argument, it achieves the disunity of man and fear—man as subject to fear and fear as the pronounced winner in the conflict; (2) it proceeds into a closure of this dualism by becoming fear as man or more precisely as FEAR BECOMES MAN.  I guess you would know what this means in the long run? 

          But the critical question is this: Is paranoia also inescapable, inevitable…?

          I guess not…(I think so) Man is gifted with diverse ways to explain his predicaments and to position himself in looking beyond any moment of fear and of unsuspecting paranoia.  One thing for sure is that anyone, for any matter or for whatever reason, is still much bigger than his or her fear.  For I speak of experience and above all these so and so, I have just played a mockery of it using my pen and paper in this conversation with myself…

          Or have I not?

 

sangandiwa

nina Rhod V. Nuncio at Elizabeth Morales-Nuncio

 

            Di nga ba’t walang bisa ang wika kung hindi nito binibigyang buhay ang diskurso’t kultura ng bansa? Sinasabing hindi pa sapat ang corpus ng wikang Filipino upang pasiglahin ang intelektuwalismo sa bansa. Maski nga mga intelektuwal, sila mismo ang nagsasabing walang ganap na kapangyarihan ang wikang Filipino para dalumatin ang kaganapan at kaisipang “makabago” at “napapanahon.”

Sabi nila, ang mga salitang “multikultural”, “polysemic”, “aporia”, “multivocal”, “pluralismo”, “postmoderno”, at multidiskurso” ay ilang salitang hindi kayang uliratin sa diwang Filipino at hindi kayang ilapat sa ortograpiya ng wikang Filipino. Lahat ng nabanggit ay nakaugat sa kalingang Kanluranin; kung kaya’t, nasa banyaga ang wika at nasa banyaga ang kaalamang nakatahi’t nakalublob sa mga salita.

            Sangandiwa ang diwa ng kaibahan at paghiwalay sa bitag ng Eurosentrisismo na sumasanga-sanga palayo nang palayo sa “imperyalismo” ng mga “ismo.” “Ang sangandiwa ang kaisahan ng pagkakaiba. Kabuuan ito ng maramihang pakikisangkot. Kinikilala nito ang kaisahan at kasarinlan bago magsanga-sanga. May talastasan na tayong Filipino dahil nagkamalay na tayo sa sitwasyon ng sarili at bansa” (Nuncio at Morales-Nuncio 2004).  

            Talastasan ang sangandiwa, sangandiwa ang talastasan. Kinikilala nina Zeus Salazar at Prospero Covar ang talastasang bayan at/o talastasan ng bayan at sinasabi ni Virgilio Enriquez na mapagpalaya ito bilang kamalayan, diwa at praktika ng mamamayan.

Sangandiwa ang geopisikal at geopolitikal na pagkahiwahiwalay ng mga pulong napapaligiran ng mga tubig sa arkipelago ng Pilipinas. Mayroon itong mga sariling kaalamang-bayan mula Batanes hanggang Tawi-Tawi at maski hanggang sa ibayong bansa—naglalakbay ito sa diasporang Filipino. Sumasanga-sanga ang kaakuhang Filipino sa iba’t ibang bansa bilang lakas-pagggawa, profesyonal, akademiko, at iba pa.

Mayaman at matatag ang etnolinggwistikong kultura’t mga wika na nakapayong sa pambansang hangarin ng pagkabansa. Sa gitna nito, lumalakas ang kontradiksyon at epekto ng “globalisasyon” na lamunin ang mga bansa sa iisang bisyong pangkalakalan at pampulitika at sa iisang diskursong global. Daynamiko itong humuhulma sa mga katawan at isipan sa gitna ng nakakaenganyong DVDs, Nike, Toyota, Lacoste, Gameboy, Nokia at marami pang ibang nakasisilaw at nakapaglalaway na retorika at kalakaran ng kosmopolitanismo.           

            Politikal na usapin itong bumabagtas sa isyu ng pagkapanalo, pagkatalo, dayaan at reklamo sa panahon ng eleksyon. Arena ito ng publikong pamomook na nakasalalay sa malayang pamamahayag at pagpapahayag ng mamamayan sa panahon ng pakikisangkot sa pambansang industriya ng politika. Ang pambansang industriya ng politika ay pinamamahalaan ng mass media at pribadong spindoctors upang linisin at pabanguhin ang impormasyon sa mata’t tenga ng publiko. Kalituhan, kawalang-kibo, kamangmangan, pasubali ang mga sukli nito.

            Kasaysayan ito ng kasalukuyan mula 1986 hanggang ngayon—kontemporaryong pagsilang ng diwa ng kasarinlan mula sa neokolonyalismo, diktadurya, imperyalismo, multinasyonalismo, at globalismo. Bagaman may kasarinlan, hindi ganap ang paghulagpos. Sa maka-kaliwa, at maka-kanang puwersa ng bayan at sa pagtatalabang gitna’t laylayan sa lipunan, nagsasalpukan ang mga grupo na pinapaandar ng istruktura ng puwersa kontra sa kaakuhan/ahensya ng pagkatao at pagkamamamayan. Sinilang at sinisilang ang sangandiwang katauhan sa krisis sa kasaysayan ng kasalukuyan mula 1986 hanggang sa susunod pang mga taon. “Sa  pagkakawatak-watak ng usapin at pagdagsa ng usap-usapan, tungkulin ng isang mamamayan na pag-aralan ang kasaysayan at linangin ang kanyang wika, pagkatao, kaisipan at kultura upang iharap ito sa madla sa pamamagitan ng pakikipagtalastasan tungo sa makabuluhan, aktibo at nagkakaisang pagbabago’t pag-unlad. At dahil nasa isang malayang bansa tayo, magsasanga-sanga ang mga dila’t diwa, paa’t bisig para tupdin ito. Sa bandang huli, kabuuan ito ng maramihang pakikisangkot. Sangandiwa ito ng kapilipinuhan” (2004).

            Sangandiwa ang “hypothetical moment” ni Habermas, “hyperreality” ni Baudrillard, “mirror of reality” ni Rorty, “postmodernism” ni Lyotard, “power” ni Foucault, “intertextuality” nina Kristeva at Barthes, “unconscious” ni Freud, “Ubermench” ni Nietszche… “poetikang bagay” nina Lumbera, “bagong formalismo” ni Almario, “pahiwatig” ni Maggay, “loob” nina Mercado, Alejo, Miranda at Emmanuel Lacaba; “pagmemeron” ni Ferriols; “babaylan” nina Datuin, “bagong kasaysayan” ni Salazar, “dalumat-pagkatao” ni Covar, “mapagpalayang sikolohiya” ni Enriquez, “bakla” ni Neil Garcia…Ngunit sa lahat ng ito, metapora lamang ang lahat. “Pagsibol ito ng binhi sa kaisapan tungkol sa sarili at sa bansa. Pagpapatatag ito ng haligi ng karunungang Filipino at pagsasanga ng matatayog na puno ng kalinangang Filipino. Pagdami ito ng mga hitik na prutas ng diskurso’t praktika, hanggang maging binhi ang mga buto, muli’t muli, para sa mas malalim at mas malawak na larangan sa loob at labas ng ating sarili’t bansa”(2004).

            Maramihang diwa, maraming bibig at dila, isang damukal na satsat, ‘sang katerbang problema, samutsaring opinyon, walang katapusang talastasan. Ang anyo’t nilalaman ng kaalamang Filipino’y nabubuo sa paglinang ng diskursong panloob at panlabas na may lalim at lawak. Samakatuwid, sangandiwa ang labas, loob, lalim at lawak ng lahat.  Sa ganitong bisyon, magsasanga-sanga ang diwa ng sarili at bansa. Saan kaya ito paroroon?

 

 

 

 

 

1-20 Ranking mula sa 100 Kontemporaryang Filipinong Aklat na Dapat ninyong Basahin Bago Kayo Kunin ni Lord!

ni rhod v. nuncio

 

Inabot ako ng walong taon dahil ito ang tagal ng aking pagbabasa sa 100 aklat na sinimulan ko noong ako’y nasa Kolehiyo ng San Beda, at pinakamarami noong magsimula nang mag-MA hanggang PhD. Siyempre hindi lang 100 ang mga aklat na nabasa ko, marami pang iba na koleksyon namin sa aming makeshift library.  

     Unang pamantayan sa pagpili ang tindi ng dating ng aklat sa aking sarili – nabago ang aking pananaw, paniniwala, kaalaman. Nagpaiyak, nagpatawa, nakapagpagising ang mga ito ng aking sensibilidad at nakapagturo ng maraming bagay tungkol sa ating bayan, sa kapwa, sa aking profesyon ngayon at sa mga gagawin pa. In short, transformative learning ito.

     Ikalawa, ang presentasyon ng aklat, estilo sa pagsulat at gamit ng wika – nakakaakit basahin, sensitibo at malay sa pangangailangan ng mambabasa, simple ngunit malaman ang nilalaman ng mga pangungusap, talata, imahe, atbp. 

     Ikatlo, ang mga akdang lumabas simula sa panahong nalalagas na ang Martial Law. Kung kaya’t 3 dekada ang ibig sabihin ko ng “kontemporaryo”. Ito na kasi ang naabutan ko at nasaksihan kung paano ang ilan sa mga akda naging impluwensiyal sa panahong ito. 

Ok, ok ito na ang ranking:

  1. Erick Slumbook ni Fanny A. Garcia
  2. Writing the Nation/Pag-Akda ng Bansa ni Bienvenido Lumbera
  3. Bukod na Bukod ni Isagani R. Cruz
  4. The Pretenders ni F. Sionil Jose
  5. Sikolohiyang Pilipino: Teorya, Metodo at Gamit inedit ni Rogelia Pe Pua
  6. Dekada ’70 ni Lualhati Bautista
  7. Pantayong Pananaw: Ugat at Kabuluhan sa patnugot nina Atoy Navarro, Mary Jane Rodriguez, Vicente Villan
  8. Larangan ni Prospero Covar
  9. A Scrapbook about Edsa 2: People Power uli! ng Philippine Center for Investigative Journalism
  10. Tao Po! Tuloy!: Isang Landas Ng Pag-Unawa Sa Loob Ng Tao ni Albert E. Alejo
  11. Sa mga Kuko ng Liwanag ni Edgardo M. Reyes
  12. Kung Di Man ni Ruth Elynia S. Mabanglo
  13. Twisted ni Jessica Zafra
  14. ABNKKBSNPLAko?! Mga kuwentong chalk ni bob ong
  15. House of Memory ni Resil B. Mojares
  16. Nation, Self and Citizenship: An invitation to Philippine Sociology ni Randy David
  17. Pasyon and Revolution ni Reynaldo Ileto
  18. Reinventing the Filipino Sense of Being & Becoming ni Arnold Molina Azurin
  19. Barriotic Punk ni Mes De Guzman
  20. Bones of Contention ni Ambeth R. Ocampo

Abangan din ang mga ito:

   ·  100 OPM na dapat ninyong pakinggan bago kayo mabingi!

   ·  100 Pelikulang Filipino na dapat ninyong panoorin bago malaos ang DVD!

   ·  100 tesis at disertasyon na hindi pa naililimbag na kailangang maging aklat bago pa mahuli ang lahat!