A Probinsyano Reading of Break It to Me Gently: Essays on Filipino Film by Richard Bolisay (Everything’s Fine, 2019) [Book Review]


I don’t know Richard Bolisay. I may have come across his blog Lilok Pelikula once or twice back when it was still active, but don’t I remember any of the reviews posted there leaving an impression on me. I do however know his friend Aldrin Calimlim, in bookish Instagram, who served as editor for Break It to Me Gently. On its final stages of pre-publication, he posted it on his feed. It was on Filipino film, instinctively I needed to get a copy. Only then did I read about Bolisay, browsed his blog, learned about Everything’s Fine, and I was about to make an order when the first print run sold out (the pink edition). The reviews were glowing, but I can wait. I was then able to read Pro Bernal Anti Bio, Ishmael Bernal’s amazing collected interviews, though published by ABS-CBN, was prepared by the folks at Everything’s Fine. I got more eager of getting the second, this time blue, edition of Bolisay’s book. The lockdown happened in mid-March. After two months, courier services started operating again, with significant delays. My copy was delivered early July. When I started reading it last week, I devoured almost third of the book right away. It was exhilarating, but I wanted to slow down, savor it some more. I read two to three essays a night, treating it like a Bible with daily passages for reflection. The later section of the book is made up of dispatches from film festivals, with much shorter reviews, more condensed punches. The period, I later confirmed by reading Bosilay’s interviews, was when he was preparing for graduate school abroad, and indeed it felt like he was slowing down. I didn’t know Bolisay, but after reading his book, I think we would easily get along. I am, however, conscious of my very different subject position as a lover of cinema and aspiring critic. His passion overflows from his essays, but being someone from Iloilo and not directly involved in films circles (or at least its regional formations), Bolisay’s world (or that of his younger self) is undeniably alien. Hence, this overwrought opening paragraph, full of logistical and tangential details, as this is the frame I will use to review this book. Bolisay is deliberate when he acknowledges that this is his personal experience of the so call Third Golden Age of Philippine Cinema, which he arbitrarily periodized at 2007-17, also the active years of his blog. After finishing the book, I came into terms that my response will similarly be biographical. This is a primary affect of his essays, it makes you ask what were you doing at that time, what you felt during those years. Or maybe nostalgia is just plain fun. I apologize in advance for the amount of oversharing about to ensue.

The introduction of the book reads like a lot of things all at the same time; a manifesto, a laying down of scope and limitations, a love letter, a nail in the coffin. Bolisay recount his journeys, the relationships built, the loneliness of writing criticism, all for the love of cinema during an indisputably important cultural moment. The early 2000s saw the democratization ushered in by digital technology in film that also coincided with long-form blogging as a platform in film criticism. The difficulty of indie films staying in commercial theaters is identical to quality film reviews making their way into print. Elective affinities fell into place. I am slightly younger than Bolisay, and I had much limited access to the internet that time, specifically only visiting the internet cafe for academic work, but I know some of his heroes and can affirm the qualities he admires in them. Oggs Cruz and Noel Vera are two of the most prolific and sharpest critics at that time, and still very much active now. They would write about films very few people would, hence their names showing up right away in search results whenever I type a film title I got the wind of.  

I even reached out to Vera when I was writing my undergrad thesis on selected Chito Roño horror films. I needed to write a decent survey of his career, and synopses of many of his works are not even available online. I was dumbfounded to learn this, especially since Roño is one of the most bankable directors working. Vera was kind enough to mine his blog for me and gave links to around five or so reviews on Roño. I got the summaries, and sharp takes as a bonus. So where was I reading my dose of analogue film criticism? I got them from the humble Filipiniana section of the UPV Miagao library. I devoured the handful of books on film, many now criminally out of print; Joel David [The National Pastime (1990), Fields of Vision (1995), Wages of Cinema (1998)], Bien Lumbera [Revaluation: Essays on Literature, Cinema, and Popular Culture (1984, 1997)], Emmanuel Reyes [Notes on Philippine Cinema (1989)], early Rolando Tolentino [Richard Gomez at ang Mito ng Pagkalalake, Sharon Cuneta at ang Perpetwal na Birhen, at Iba Pang Sanaysay Ukol sa Bida sa Pelikula Bilang Kultural na Texto (2000), National/Transnational: Subject Formation and Media in and on the Philippines (2001)], film history by Doy Del Mundo [Native Resistance: Philippine Cinema and Colonialism, 1898-1941 (1998)] and Nick Deocampo [Cine: Spanish Influences On Early Cinema In The Philippines (2003)].

No Urian anthologies, unfortunately. Noteworthy also are complimentary readings on theatre from Doreen Fernandez and Nicanor Tiongson. A battered copy of Readings on Philippine Cinema edited by Rafael Ma. Guerrero (1983) was sacred to me. The first book on film I bought for myself was a bargain priced (100 pesos) Geopolitics Of The Visible: Essays On Philippine Film Cultures (2000) edited by Tolentino. Later, I got it signed when he visited Miagao. Tolentino also regularly wrote for alternative online media outlets, Bulatlat and Pinoyweekly, not just on indie films but also on pop culture and politics. I religiously followed these columns, reading them whenever I need to print something in computer shops, amazing exercises in discursive Filipino and militant cultural critique. These essays were also collected into three volumes by UST Publishing House in 2016, works I felt I badly need to revisit after reading Bolisay.  

 So my idea of film criticism is largely academic, and following Patrick Campos, naturalized nationalist. We also had recent academic journals but you can’t take them home, the extra effort to read them put me off. Reading this generation of critics made me (oddly) wish I was alive during Martial Law, and everything that came out in the digital wave was always measured against the Second Golden Age. Where did I watch films from the period? Incidentally, the internet got more affordable, and necessary, so when I was in the later years of college, I had a decent connection at home. I painstakingly watched bootleg and horrible VHS-ripped copies of Ganito Kami Noon, Paano Kayo Ngayon? (Eddie Romero, 1976), Bayan Ko: Kapit sa Patalim (Lino Brocka, 1984), and Kisapmata (Mike de Leon, 1981) at YouTube. Manila by Night (Ishmael Bernal, 1980) at Video 84 blog, when it still carried full films for streaming. Perfumed Nightmare (1977) was pretty easy to get hold of, Kidlat Tahimik has a following even before the Internet. Sister Stella L. (Mike de Leon, 1984) and Ora Pro Nobis (Lino Brocka, 1989) were essential viewing in activist circles where I belong. When I had extra money, I would buy VCDs Viva Films still put out back then, displayed in a small spot in department stores and often in bargain prices; Bayaning 3rd World (Mike de Leon, 2000), Gumapang Ka sa Lusak (Lino Brocka, 1990), Sa Pusod ng Dagat (Marilou Diaz-Abaya, 1998).     

In regards to indie films, what came out in the newspapers are closer to press releases rather than reviews, and almost always framed by two things; this or that film won recognition in this or that film festival abroad (it was never an Urian or FAMAS), and it has a urgent social statement (the need of which was never questioned under the regimes of GMA and later PNoy). Paradoxical, but it was the impression that reaches folks in the provinces. Aspiring local artists wanted to go to Manila, to join Cinemalaya, expecting it I presume to be their ticket abroad. Whatever that means or entails. Bearing this in mind, Bolisay’s essays are refreshing to me as they zero in on form, problematizing meanings given off with nuance. It is a step away from the academic frame, but not too far into its polar opposite of contained formalism. The language is casual but also literary, it praises when it is deserved, ruthless when it is needed. He also provides context when it is worth discussing, a review of reviews if you will, indicating that he is in dialogue not just with the film but with other critics as well. Strangely this feels both inclusive and exclusive at the same time. For readers like me, it takes effort to relate to festival atmospheres, in which Bolisay has been both an audience and jurors. I believe the contextualizations could have gone beyond their immediate moments, actual or virtual.

For example when On The Job (2013) came out, I recall the belatedly heated discussion when Matti caused a fuss when the film wasn’t selected as the country’s Oscar nominee by the Film Academy of the Philippines (FAP), headed by Peque Gallaga. Matti further theorized that it was an attempt to cover up the already bad image of the country going through Napoles pork barrel scam. When Mendoza won best director for Kinatay (2009), he was featured in talk shows but clips of film shown were blurred. I think that was the first mainstream exposure for the film, and it was a very curious experience for audiences not too familiar with the budding indie wave of films. Roger Ebert slammed the film, to which Bolisay responded briefly, but a peculiar experience I link to that moment was when I read a comment in Ebert’s blog. Someone, I think it was a Filipino based abroad, apologized “on behalf of Filipinos” for offending Ebert’s sensibilities. The review of Honor Thy Father (2015), which I think is Matti’s best work to date, could be more interesting if it included the Best Director row in MMFF. I guess the context I look for, is the type that would include people who weren’t there, or couldn’t be there, in the close spheres of the country’s cultural industries. I believe details of this type, mostly absent in Bolisay’s reviews, elevates the discussion into a more ‘national’ scope, even if that category also has its problems. The films at hand are interrogated, but also the ideas, taken as given, behind the indie wave. Why the need to depict the society’s underbelly and market it to audiences abroad? What roles do censorship and award giving bodies play? And so on.

In the time of stand alone movie houses, there was a pronounced geographical hierarchy of film screenings. Film reels, whether produced locally or from Hollywood, first go to the big venues, then head on to smaller places, then to the provinces, and so on. Many placed their faith in digitalization to break down these walls, but I think it only did so partially. Ironically, there’s actually an increasing number of cinemas in urban centers, Iloilo City included. The profit drive was unwavering, but artists and organizations tried to push back. The aim was not necessarily for a 180-degree turn, but at least carve up a small sustainable spot for Filipino films. The Film Development Council of the Philippines (FDCP) in partnership with the Iloilo City government subsidized screening in big malls, for local audiences to see the latest indie films often for free, or for a small fee. They set it to coincide with the Dinagyang weekend; there were a lot of events and guests, and they even reached out to schools. I will be forever grateful for the chance to see Himpapawid (Raymond Red, 2012) in the big screen for free. After watching Sanglaan (Milo Sogueco, 2009) in an almost full theatre, I heard for the first time audiences in a commercial cinema clap after it ended. Lastly, the laughter the restored version Genghis Khan (Manuel Conde, 1950) elicited from viewers is core memory of my teenage years. Those massive events only lasted a year or two. The long term project was building cinemateques in different parts of the country. The one in Iloilo was opened in 2012. It was located downtown, accessible by public transport, but by then the city’s leisure district already moved elsewhere.

I was then a broke college student with a lot of free time, and didn’t mind the extra commute. Again films are either free, or tickets are much cheaper. There I watched Bagets (Maryo J. de los Reyes, 1984) Donsol (Adolfo Alix, 2006), A Portrait of the Artist as Filipino (Lamberto Avellana, 1965), Pepot Artista (Doy del Mundo Jr., 2005, and a string of foreign (meaning non-Hollywood) films, often in partnership with various embassies. Shortly, a regional film fest was also organized, CineKasimanwa: Western Visayas Film Festival. I don’t know how it is received, since I haven’t been able to attend it, ever. I was almost done with my undergrad when it started, and was preparing to leave the country for work, and would stay outside the country for a few years. It seemed the Iloilo Cinemateque’s programming was also cut down a bit after I left in 2014. I presumed it was too costly, with very little returns. I went back home in 2018, started working a full time job again, and ironically found it more difficult to catch a screening, which there wasn’t a lot of. The exact opposite of my expectation when I was younger, where I thought having a job would actually permit me to participate more in cultural events.   

By narrating all these, it makes you admire Bolisay’s efforts to invest his time and resources for the film community, but at the same time, as he admits in an interview, it is mark of privilege, the laying bare of which I am similarly doing. In the intro he also recognizes that he doesn’t have access to films and events outside Metro Manila. I feel I needed to flesh out, at least for my case, what exactly does this mean, so other people might find similarities. After many years, there’s barely a dent in the hegemony of Hollywood, big local studios, and mall theatres. And I fear that the gains of regional cinema is going to be made even more negligible by the current pandemic and state’s continued botched response, especially towards cultural workers. The locality of my upbringing has made me very conscious of this spatial gap or delay, and I value discussing the regional afterlives of films as much as the films themselves.

Image from LAZYLYKEE, link here

Aside from championing indie films and events, I also appreciate Bolisay’s attention to a handful of mainstream films, namely Cathy Garcia Molina’s She’s Dating a Gangster (2014) and Peque Gallaga and Lore Reyes’s Aswang (1992). Bolisay never condescends, and assesses commercial films on their own terms. This is a relief, especially since among the effects of the digital wave movement’s failure to reach broader audiences is the somewhat fetishization of small productions along the lines of “I don’t watch Pinoy films unless they’re indie.” I am overjoyed to read him say, ‘[Garcia-Molina] is a director that can easily be dismissed or overrated, but after more than a decade of sticking to her method and style, using them on a number of love teams whether tried or new, it seems only fair to recognize that she is an indispensable filmmaker, as vital to this industry as Lav Diaz and Wenn Deramas, for only she can deliver romantic comedies that are entertaining, insightful, and sensitive, with flair and skill, with indelible moments of catharsis.’ I don’t think I’ve seen She’s Dating a Gangster, but I consider Hello, Love, Goodbye (2019) to be a masterpiece. It makes you mad, think, cry, kilig, all on cue, and most importantly, it made a lot of money, globally. One movie of hers I would like to revisit someday for critical reflection however is Just the 3 of Us (2016), as it candidly used the romcom mode to tackle societal taboos (hook ups, co-habitation, etc), even if it ultimately surrendered to a safe moral formula in the end. On the other hand, I didn’t quite enjoy Aswang as much as Bolisay did, ‘It sure looks dated, but that is more a sign of strength than of weakness. It forgoes the typical too-stupid-to-live characters that permeate more recent episodes of Shake, Rattle, and Roll and strikes a balance between horror and comedy.’ I do still have great respect for Gallaga and Reyes, namely their efforts to localize genres deemed foreign [Batang X (1995), Magic Temple (1996)] especially if placed side by side with the whatever goes/found footage/no script/no storyboard aesthetic of many indie titles, a tendency that Bolisay never fails to call out.

Speaking bad reviews, I rarely write them. It could be laziness, or maybe just a sentiment that bad art isn’t worth writing about. Bolisay is different; the precision of his unpacking is animated, it comes off compassionate to me, but the wit that comes along with its unfolding, if read by filmmakers, could be taken as mocking. I think this is what he refers to when he said this book might ‘reopen wounds’ and ‘attract unneeded animosity’. The cultural sector is after all very small, moving about in a very small space, and a good number of its members are most probably fickle. After all, why put down one of your own, especially if there are bigger adversaries (Hollywood, local big studios, state neglect)? The poetic and brutal takedowns, reminiscent of Ebert, are again focused on form, but in its barest, they are notes for improvement. Bolisay doesn’t get personal, remains articulate, and doesn’t invalidate artistic visions. On Richard Somes, ‘Mariposa (2012) has its share of gripping moments, with narrative crests scattered in the beginning, middle, and end, it becomes weak due to his disregard for pacing, the potboiler never quite boiling because the meat turns out to be half-cooked, the soup lacking more than a pinch of salt.’ On Louie Ignacio, ‘At some point in Asintado (2014), most likely after the first fifteen minutes, the viewer gives up on the idea that it is going to be good.” On Paul Sta. Ana, ‘Sitting through Balut Country (2015) and at some point feeling that is has nothing more to share than platitudes and sentimentality, one wonders why such a harmless film is made, and why, in a world full of pleasant possibilities, an audience must endure eating bland pudding instead of something nourishing.’ On Jim Libiran’s Ninja Party (2015), ‘Having depth, whether explicit or implicit, is not its priority, and the lack of perceptiveness only serves to punctuate the upholding of male entitlement, both in the film and the film-making, and the aftertaste is nasty as fuck.’ Going back to what I mentioned about press releases getting more space than reviews in print, reading these takedowns is sobering. At this point in local cinema’s history, it is clear that the ‘indie’ or ‘support local films’ cards can only take you so far. Good intentions, for both creators and audiences, won’t salvage the industry. Bolisay’s harsh recommendations serve as antidote to this wishful thinking.

So where are we now? I personally think the moment of the Third Golden Age or Digital Wave has long been over bore 2017, for better or worse. Hollywood, big local studios, and big cinema operators are still standing tall, but it would be unfair to claim that it hasn’t changed, from factors internal and external. Online streaming, in both exclusive sites like Netflix or in YouTube, is a formidable alternative to high-brow film festivals, not sure though if it’s sustainable production-wise. Institutionalization in its many faces has issues but it provides a relatively better playing field nonetheless. Glaring at the moment is FDCP’s silence on the shutdown of ABS-CBN, an institution that has overtaken it in restoring classic films. The political potential of indie feature films is all but extinguished (Brilliante Mendoza has filmed Duterte’s SONA, Adolfo Alix made a biopic of Boni Ilagan but also of Bato dela Rosa). Essential reading in this regard is Rolando Tolentino’s 2014 essay ‘Lino Brocka and the Legacy of Political Cinema’, which also served as an intro to his study on Brocka. Fortunately, organized and militant documentary collectives with close ties to disadvantaged communities have also sprung up. Antonette Jadaone has not made a film as smart as Six Degrees of Separation From Lilia Cuntapay (2011) but her commercial romances are more grounded and less reliant on meet cutes. Lav Diaz, ever uncompromising, has more resources than ever, now its just a question of getting his films to people. Regional cinema is blooming slowly but surely. Prospects are dim because of the pandemic, but I believe the spatial gap will eventually be closed, by an emerging generation of filmmaker, conscious of both the victories and defeats of the movement before them.  

I concur with Bolisay that long-form blogging is not as vibrant, but the virtual conversations on films is far from dead, whether it is in the form of tweets, FB hot takes, vlogs, podcasts, or even memes. A few hours or a day or two of trending might not seem much, but Philippine cinema’s next century is still unfolding. It must not be hard, to convince a loving critic to pay attention. Why read Bolisay? Because his critical rigor and dedication is as important during a golden age as much as during an industry slump. The book also included reviews on Working Girls (Ishmael Bernal, 1984) and the lesser known Krimen: Kayo Ang Humatol (Jun Raquiza, 1974), proving the conversation on the Second Golden Age itself is not quite finished yet. I believe where are in a parallel low point similar to the post-Marcos 90s, and it is very dangerous to revert back to nostalgia. I hope this sense of discerning wonder will also be instilled in others, as much as Bolisay reignited it in me. Even more so as the bloody years of the Duterte regime drags on, this aspiration for what is possible, not just in film but in society, has become a matter of life and death. Everyone, collectively, has a role to play.

Break It to Me Gently and Pro Bernal Anti Bio are available at the Everything’s Fine website, but they also have an account in Lazada. Both books are highly recommended and will be on sale soon, in time for 11.11. I would like to thank Oliver for entertaining my questions, and helping me in my order.

Bayan Ko: Kapit sa Patalim (Lino Brocka, 1984)


Kapit Sa Patalim (Bayan Ko) (1985)

Minsan sinabi ni Brilliante Mendoza na hindi daw sya ang bagong Lino Brocka. May katotohanan iyon. Sabi nya slice of life lang ang gusto nyang ipakita, gusto nya lang mag kwento. At wala naman sigurong magsasabi na hindi sya magaling sa paggawa nito. Gusto kong talakayin muna, kahit mabilis lang, ang obra ni Mendoza dahil pagkatapos kong mapanood ang Bayan Ko: Kapit sa Patalim (1984), marami ako nakitang elemento na hiniram at di hiniram ng Kinatay (2009). Ang Bayan Ko ay parang Sister Stella L. na naging masalimuot ang wakas. Kahirapan, gipit sa buhay, mga taong natutulak sa sukdulan para lang makaraos. Kung ang Kinatay ay slice of life (pun unintended) ang Bayan Ko naman ay life mismo. Matyagang pinapakita ang maraming prosesong sosyal na nag-udyok kay Turing (Philip Salvador) na i-hostage ang mga dating amo. Alam ni Brocka ang kanyang mga manonood, at walang panahon para magpagka-auteur. Sabi nga nya noon, ang paghubog sa ‘bakya crowd’ ay hindi mangyayari overnight. Makabuluhan pa ba ang Bayan Ko sa kasalukuyan? Oo. Wala na masyadong nababalitaang mga labor unrest, kasi halos wala na ngang mga labor union. Sa SM halimbawa. Sa usapin naman ng health care; pina-privatize pa lalo ang mga public hospital na, ang mga nurse at doktor naglalabasan pa ng bansa. Ang mga bagong anyo ng kahirapan na ito sana ang magsilbing hamon sa mga bagong filmmakers. Sabik akong makapanood ng isang batang film maker na itutuloy ang nasimulan ni Brocka, yung talagang handang kumapit sa patalim sa ngalan ng sining.

direk lino
direk lino

Race, Ethnicity, and the Nation in Three Filipino Films


Cinema, like any other cultural institution or artifact, is a carrier of ideology. Throughout its development, film has been used to supplement the process of accumulating knowledge of the ‘other’, images to justify imperialism both to the citizens of the colonial power and to the natives-colonial subjects. According to Edward Said (1983), using the power-knowledge model of Foucault, Orientalism refers to the total set of representations-categories, images, and classification-which constructs the Orient (mainly refers to Middle East but could also be applied to other places and regions) an object of the West’s study and understanding, thus also of domination. The discourse of the Orient is produced through various means like linguistics, anthropology, among others and eventually during the 20th century, photography and cinema. In his book Culture and Imperialism (1991), Said asserts that newly liberated people should ‘write back’ to the empire to challenge the images that has been made representative of them. This paper will focus on the medium of cinema.

This paper aims to investigate, whether the medium has been indigenized by the newly liberated subjects to serve their national interests in the postcolonial era. This study will first conduct ideological reading of three recent Filipino films tackling the discourse of race and ethnicity, namely Manoro (Brilliante Mendoza, 2006), Crying Ladies (Mark Meiley, 2003) and Panaghoy sa Suba (Cesar Montaño, 2004). These readings aims to bring to light foreign influences, limitations, potential for Filipino cinema especially its role in building of the imagined community.

Cinema and Colonialism

Motion Pictures were introduced on the islands in 1897 by two Swiss businessmen named Liebman and Peritz, who opened a “movie house” at No. 31, Escolta St., Manila. Development was stalled because of the Philippine Revolution, thus cinema flourished during the American period. “In 1912, two American business competitors vied with each other for the commercial rewards of being the first to make a feature film with Philippine life as subject matter.” (Lumbera, 1981) Aside from establishing a public education system with English as the medium of instruction, the American colonial government suppressed nationalist sentiment through military operations, sedition laws, and the pensionado system. Americans also utilized cinema as a tool for propaganda. “In an obvious attempt at revising colonial loyalties, anti-Spanish films based on Rizal’s life in 1912 (La Vida de Rizal from Oriental Moving Pictures Corporation and El Fusilamiento de Rizal from Rizalina Film Manufacturing Company) were shown and produced by American businessmen. Also, films made by Edison in the States using American actors reenacted several revolutionary scenes like The Rout of the Filipinos, Filipinos Retreat from the Trenches, and Advance of Kansas Volunteers at Caloocan (wherein Filipino revolutionaries were played by African-American soldiers) all in 1899.” (Flores, 1990, p.420)

When Filipino productions started coming out, they were still heavily under Hispanic influence, especially colonial theater. According to Deocampo, this was a logical step to fill the need “to first penetrate and then assert its supremacy in the Hispanic society. The first decade was a time of negotiation between the two entertainment forms. This may be surprising because up until 1902, films had been shown independently. Starting 1903, theatrical presentations began to play a major role in the exhibition of films. Films were screened alongside the staging of zarzuelas, bailes (dances), and songs, oftentimes called intermedios cantos (musical intermissions).” (p. 117)
The conditions during the early years of cinema in the country will undergo very little change to this day. Filipino cinema has two formal and ideological features: first, proliferation of movies using ‘tried and tested formulas’ influenced by Spanish theater and consistent competition from foreign market, namely Hollywood. The relationship between the two is in many ways, dialectical. Lumbera writes,

As an enterprise that developed under conditions set by US colonial policy, the Philippine film industry had to compete with the high-powered American film industry based in Hollywood. As early as 1914, Hollywood had the Philippine market all to itself, its products monopolizing the best outlets in Manila. Potentially, films using a language understood by the majority of film-goers ought to have enjoyed wider patronage than American films. However, in view of limited capital, technical skill and equipment, the local industry could turn out only a few films, and the long intervals between one film and the next gave American films, which came in one steady flow from Hollywood, the advantage of greater visibility. More important, the greater technical polish and the international reputation of American films could not but show up the faults and limitations of local cinema. (p. 178)

The Lesson of Modernity in Manoro (Brilliante Mendoza, 2006)

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Like many of Mendoza’s films, Manoro uses a plot technique more common in documentaries than in feature films, informally called ‘slice of life’ or ‘a day in a life’. The film focuses on Jonalyn who just graduated from elementary school and takes up the task of teaching her parents and other adults in her community how to read and write, so as to participate in the 2006 elections. Some like her father doesn’t believe in elections but could still use the lecture-exercise in literacy since he needs to fill up an application form for employment to a resort owned by a Korean national. During election day, Jonalyn looks for her grandfather who went out hunting in far areas of the forest. Almost half of the film is devoted to this strenuous and frustrating task. When her grandfather meets her, he doesn’t sympathize with her efforts and is proud to have hunted down a wild boar. After voting, the Aeta community enjoys a feast around a bonfire.

The very concept indigenous peoples in the country is problematic in itself. During the Spanish colonial period, all natives are called indios while Filipinos are those Spaniards born in the islands. As history progressed, the notion of Filipino was revised to refer to Hizpanized Christians, and it ended there. Everyone who doesn’t fit in category is called ‘indigenous’, the question is, aren’t Hizpanized-Christians (which is not even a homogenous body) indigenous to the Philippines? The complicated majority-minority issues in the country (e.g. ‘moro problem’) is evidence that national liberation (whether after the revolution or world war two) wasn’t a totalizing project. There was just a transfer of power and now the ruling group of the country merely serves as intermediaries of neocolonial powers. The present condition could be traced back to the early days of Spanish colonization with the imposition of reduccion. Lumbera & Lumbera writes that

in the centuries to come, a distinction would be made between those Filipinos who settled where they were within easy reach of the power of the Church and State in pueblos (taga-bayan), and those who kept their distance from the colonial administrators and their native agents, staying close to the sources of their livelihood in the mountains or the hinterlands (taga-bukid, taga-bundok). The distinction went beyond indicating mere geographical origins and took on overtones of cultural snobbery as the effect of colonization seeped deeper into the consciousness of lowland Filipinos. in time, taga-bayan came to be a flattering term for Hispanized and therefore, “urbane and civilized” Filipino, while taga-bukid/taga-bundok was to mock the indio who had not learned the ways of the colonial masters and therefore, among the brutos salvages (savages brutes) (1997, cited in Tolentino, 2007, p. 79)

After colonization, there emerged a condition called ‘internal-colonialism’ or the more euphemistic term ‘uneven development’. The former colonial capital continues to serve as a political and cultural center of the nation. According to Deocampo (2003), this also has ramifications in the film industry.

This is understandable as it is in Manila that cinema found its capital, creative realization, seat of production, base of exhibition, and network of distribution. The Tagalog culture became heir to the Spanish and American cultures. Manila exercised its dominance over the rest of the archipelago as the capital and symbol of the nation. In cinema, this is seen in the way a Tagalog-based film culture came to dominate the country’s cinematic landscape soon after the Spaniards and the Americans had relinquished ownership and control over the fledgling movie industry. (p. 20)

Manoro overtly tackles two modern national institutions namely the State and Education. For economic survival, Aetas take effort to acquire education; in fact the opening scene of the movie is a standard scenario during a graduation exercise. Another step in assimilating themselves in the larger Filipino society is through practicing their right of voting. It must be taken into account that the Aetas, like most other indigenous peoples, only vote and rarely run for office. Jonalyn, and the viewers, are witnesses to the limitations of modernity project. After voting, a man asks another man who he voted for president. The Aeta replied that he can’t make up his mind between FPJ and GMA so he wrote ‘FPJ-GMA’, both of them can be presidents. Jonalyn is caught in between two opposing cultural forces, and isn’t given much of an option. She knows that they can’t embrace modernity and its contradictions, but also that sticking to tradition won’t give them much of a chance for survival.

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The experience of the Aetas in Pampanga would seem isolated but if juxtaposed with the total national experience under the throes of globalization (e.g. labor-export, K-12, neoliberalism, etc.), the story would become more allegorical. Jonalyn’s students are not limited to the Aeta adults and elders, but also include the viewers.

History at the Margins in Panaghoy sa Suba (Cesar Montano, 2004)

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I’ve been to Bohol twice back in 2010 and I still consider it to be one of the most beautiful provinces in the country. I made a note that when I’m rich enough, I’ll buy property in Panglao Island. Bohol has a strong local government unit that protects its environment and critical towards urbanization and industrialization (e.g. no SM and Robinsons malls in the island), to fuel the province’s economy it capitalizes on green tourism. This commitment to preservation of the environment could be seen and has been interwoven in the plot of Cesar Montano’s Panaghoy sa Suba (Call of the River). It is not only a historical film, dealing with events in a town during world war two, but also a history of the marginal, not of heroes but of ordinary folk. But the most daring feature of the film is having the majority of the script in Bisaya, the latest endeavor since Eh…Kasi,,,Bisaya! (Jun Cabreira, 1990). According to Joel David (1995), Bisaya-language films were the only productions alternative to Tagalog films coming out with titles as early as 1930s (p. 97). However, producers became dissatisfied with the Bisaya viewers, though always dependable, are not as large as the market for Tagalog movies. (p. 98)

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The film centers on Duroy (Cesar Montano), a boatman who turned into a guerrilla leader during the onset of the war. Duroy takes care of his family and is courting Iset (Juliana Palermo). Iset works as a sort of assistant in a crafts workshop owned by an American, John Smith. Her parents disapprove her entertaining Duroy as a suitor since Smith also fancies her. Things get a little more complicated when Duroy finds out his brother; Nonong who works for Smith also likes Iset. One day Smith finds Nonong and Iset talking in work, and in fit of jealousy fires Nonong. Nonong gets filled up and attempts to kill Smith, who in defending himself ends up killing Nonong instead. Duroy then swears vengeance, but before any retribution can take place, the war breaks out in the Pacific and Smith enters the Army and leaves the island. When the Japanese forces occupy the town, Duroy and other people flee to the hills. This time, a Japanese officer, Fumio Okkohara (Jackie Woo) shows interest to Iset, which her parents, ever preoccupied with survival, openly accommodates. Duroy and other villagers stay in the hills for next few years; Duroy grows a long hair ala Macario Sakay, until some concluding skirmishes to the end of the war. When the village returns to its peaceful existence, Smith returns with the intention of marrying Iset. Duroy secretly waited to ambush him and was at the point of killing him, when Iset stops him. Iset was helping Smith when he remarked that the country is filled with animals. Iset gets filled up and leaves him. In the mean time, Duroy returns to being a boatman, answering the call of the river.

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Panaghoy’s narrative has nothing innovative, in fact remains conventional. The film’s merit lies in its portrayal and treatment of the people from the regions. Said asserts in Culture and Imperialism that colonialism directs people’s spatial desire to the imperial center even after liberation. So it is common to see in Filipino movies the probinsyano/probinsyana being suffocated in the ways of the barrio and dreams of going to the big city ([imperial]Manila). If the story is already set in the city (center), usually characters aspire for redemption in a foreign land or by a foreigner, in the case of the Philippine, US. Panaghoy is noteworthy since it discredits this ideological positioning when it is fact very dominant in war genre films. “After the war, the guerilla-garrison genre came to the fore. Revolving around Japanese atrocities and the celebration of Yankee liberation and guerilla struggle” (Flores, 1990, p. 422). Local resistance was valorized but the real heroes are the Americans. Duroy in opposing to aid Americans soldiers boldly remarked in Bisaya, “This is a war of Visayans, this is a war of Filipinos!”

The second value of Panaghoy is in the discourse of language. In the present local and global geopolitics, the vernacular occupies the lowest strata. Common in Tagalog films are cases where the character with the probinsyano accent is degraded and limited to subservient roles like house help while characters with American or Spanish accents are highly esteemed. Actors in Panaghoy refuse to yield to this arrangement. It is especially enlightening to see (and hear) actors like Cesar Montano, Caridad Sanchez, Juliena Palermo who have became ‘fluent’ in Tagalog speak a different language.

Panaghoy reimagines the Filipino nation historically, spatially, and linguistically. Roland Tolentino (2000), in his analysis of Manilyn Reynes as cultural text, summarizes the radical potential of the vernacular in cinema,

“Bilang isang stratehiya, ang kaso ng texto ni Manilyn at ng wika’t panitikang vernakular, ay ang pagkakaroon ng kakayahang patuloy na pakikipagbalitaktakan sa sentro upang madesentro ito, at gayon din, ang tabi para di na maisantabi ito. Sa kalaunan ng pagdedesentro, inaasahang tuluyan nang magkaroon ng kapasidad ang komunidad na di na muling makapagtahak ng mga dibisyon, kategorisasyon at parametro.” (p. 131)

Death and Redemption in Crying Ladies (Mark Meily, 2004)

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On the surface, the story of Crying Ladies is very simple. Winston Chua’s (Eric Quizon) father died of a heart illness. As he informs family and friends, buys a coffin and burial clothes, he also takes up the tasks of finding burial criers. He asks around, and encounters difficulty; traditional criers are apparently going out of style. He eventually meets Stella (Sharon Cuneta), an ex-convict (jailed for estafa), in dire need of extra income, while waiting for her application as an entertainer in Japan to push through. Her mother used to cry at Chinese burials and she herself has a little experience. She takes the job and agrees to find two other criers. She goes to Doray (Hilda Koronel), a former movie extra who now works in a horror house attraction of a perya at the same time pressuring her daughter to put into use her beautiful features in the show business, much to the daughter’s ire. Then Stella comes across her friend, Choleng (Angel Aquino) who presently volunteers in a religious foundation, who is currently having an affair with their friend’s husband. For the next five days of the lamay, we learn about the life of the crying ladies and also Winston’s family.

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Crying Ladies is one of the few films to actually tackle in depth the issue of Filipino-Chinese in cinema. When I was younger, I was able to watch the Mano Po series. Aside from the fact I have vague recollection of the narrative of the films, I doubt if the genre of melodrama is best suited to explore the stories of Chinoys. The series is still basically about a rich family/ies in crisis, who happened to be Chinoys. Hispanized/Mestizo Filipino actors and actress didn’t have difficulty in crossing over since Chinoys also have fair skin. Crying Ladies is interesting since it tackles the interaction of (Hispanized) Filipinos and Chinoys, from different economic classes.

It would appear that the film is all about get through a death of a love one, but this is just a unifying theme to explore a bigger phenomenon that is getting through life. Each character has his or her way to achieve day-to-day salvation in Filipino society; Doray is having difficulty letting go of her dreams of stardom, Choleng uses religion and charity (to the ire of a priest she frequently confesses), Winston puts up with her mother questioning his loyalty to the Chinese tradition, deals with his father’s mistress, practices Chinese rituals he halfheartedly believes, gets extorted by politicians, but the most resilient is Stella. She resorts to a low paying job, honing her talent in prospect of employment abroad, she gambles in a pseudo, thus illegal, wake, she joins contests in the radio, she even has a technique to get a free ride in the jeepney, she wakes up early and wears a foolish costume hoping to get lucky in a television game show, she gives in to her son’s fascination with toys in fast food chain. All these daily struggles are placed in a comedy format. Every time you laugh, you catch yourself since you are actually laughing at yourself.

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As the film demonstrates, the Chinese minority have been well integrated into the Filipino mainstream culture, mainly through religion. There emerged a hybrid of practices especially with the later generations of Chinoys who mix Buddhist and Christian rituals. (p. 4) According to Teresita Ang See (1997), prejudices towards the Chinese are predominantly economic in nature. She asserts that this is mainly because of the position most Chinese take as retail merchants. Often they deal with consumers face to face, and in times of crisis like economic inflation, they would receive the ire of Filipino which blames them for the rising prices. (p. 8) This is where myths of Chinese affluence begin to emerge, which also find representation in cinema. Caroline Hau (200) juxtaposes the image of the Chinese as a scheming merchant like Ah Tek in Brocka’s Maynila sa Mga Kuko ng Liwanag and the high incidents of kidnap for ransom and extortions of Chinoys. Thus, the body of the Filipino-Chinese itself has became a signifier of economic capital (p. 225).

In elaborating the case of Filipino-Chinese and Crying Ladies, I would like to utilize the ideas of Slovenian Lacanian-Marxist Slavoj Zizek on ethnicity. According to Zizek (1991), racism is not due to clash of symbols between groups vying for supremacy, but rather a clash of fantasies. He outlines several features of fantasy. First, fantasies are produced as a defense of against the desire of the Other, manifested in the ‘Che vuoi?’ the question of what the Other, in its inconsistency, really wants from me. Second, fantasies provide a framework of seeing the world, presupposes a point of view and denying us an objective account of the world. Third, fantasies what makes us individuals, forming a subjective view of reality, and very prone to intrusion of others. Lastly, fantasies are ways to organize or enjoyment or jouissance. Two racists fantasies are when we believe that the ethnic other has a strange privilege to jouissance or when we think that the ethnic other is trying to steal our jouissance.

“In short, what really gets on our nerves, what really bothers us about the “other”, is the peculiar way he organizes his jouissance (the smell of his food, his noisy songs and dances, his strange manners, his attitude to work – in the racist perspective, the “other” is either a workaholic stealing our jobs or an idler living on our labor.” (Zizek, p.165)

Fantasies are immune to rational arguments, and Zizek suggest we should battle it on three fronts. First, as much as we can, we should not intrude into other people’s fantasy space. Second, use the state as a buffer of the tensions in civil society. Lastly, and this is what Crying Ladies demonstrates, we go through the fantasy and show that on the other side, there is nothing. No matter what our ethnic fantasies are, we still subject to the exploitative structure of global capitalism. In the end, each crying lady achieves little redemptions; Choleng becomes a marriage minister, Doray stars in a reboot of Darna, and Stella wins an award in Japan. It is still a happy ending, but one that demands reevaluation of our aspirations, subtlety revealing their limitations. Death is not as tragic as nation that is reluctant for collective struggle.

Cinema and the Filipino Imagined Community

I always found Benedict Anderson’s (1983) theory of ‘immagined community’ problematic. He asserts that nationalism emerged along with the development of print-capitalism. When people read newspapers and novels they can imagine other people reading and imagine the nation as a sociological community moving along ‘homogeneous, empty time’(p. 44-46), Anderson discusses Rizal’s Noli me Tangere to demonstrate this (p. 28). How can Filipinos imagine the nation through Rizal when majority of them can’t read? Reynato Ileto (1979) points to the pasyon for explanation for the mass support of the Philippine revolution. Next, when more people were able to read Noli, it was under the tutelage of American colonialism, structures of education that remain to this day. Subsequent writers like Nick Joaquin and F. Sionil Jose among others also taken up the task of writing the nation, but their works only reach a very small intelligentsia readership, this time writing in English. Filipino writers and readers are divided by preferred language, in the case of the Philippines, imagining the nation should go beyond literature, and this is where I believe cinema comes in.

Cinema, like theater before it, enjoys a mass audience; critic Joel David even called it as the ‘national pastime’. Cinema can serve as a visual lingua-franca for the Filipino nation, and as the three films analyzed demonstrated, it has an almost boundless potential as an instrument for nation building/imagining. However, the industry is in a miserable state. Three films discussed were exceptions rather than norms in the present cinematic productions. The ‘Indie’ movement, which includes Manoro, shows promise but only reaches a very limited audience. Because of this, Tolentino (2008) puts forward a notion that indie films have become cultural capital. Artists have indeed indigenized the medium, but there is still much to be done. Lastly it must be reiterated that like any cultural artifact, cinema doesn’t exist in a vacuum. Film making and viewing is never a substitute for the national struggle that is getting more and more difficult with the onslaught of globalization, which always existed outside the movie theaters.

Sources:

Anderson, B. (1983) Imagined Communities: Reflections on the Origins and Spread of Nationalism. New York and London: Verso/ New Left Books
Ang See, T. (1997) Cultural Conflict and Integration in the Philippines: The Case of the Ethnic Chinese Minority, In Chinese in the Philippines: Problems and Perpectives Vol. II, Manila: Kaisa para sa Kaunlaran, Inc
David, J. (1995) Sedulously Cebuano, In Fields of Vision: Critical Applications in Recent Philippine Cinema. Quezon City: Ateneo De Manila University Press
Deocampo, N. (2003) Cine: Spanish Influnces on Early Cinema in the Philippines, Quezon City: NCCA
Flores, P. (1998) Philippine Cinema and Society. In Filipiniana Reader (edited by Priscelina Patajo-Legasto), Quezon City: UP Open University.
Hau, C. (2000) The Criminal State and the Chinese in Post-1986 Philippines, In Geopolitics of the Visible: Essays on Philippine Film Cultures (ed. Roland Tolentino). Quezon City: Ateneo De Manila University Press
Ileto, R. (1979). Pasyo and Revolution: Popular Movements in the Philippines, 1840-1910. Quezon City: Ateneo De Manila University Press.
Lumbera, B. (1982) Problems in Philippine Film History, In Filipiniana Reader (edited by Priscelina Patajo-Legasto), Quezon City: UP Open University, 1998
Lumbera, B. & Lumbera, C. (1997). “Literature under Spanish Colonialism (1565-1897)” In Philippine Literature: A History and Anthology. Pasig City: Anvil Publishing Inc.
Said, E. (1978). Orientalism, New York: Vintage
_________________. (1993). Culture and Imperialism, London: Chatto &Windus
Tolentino, R. (2007). Sipat Kultura: Tungo sa Mapagpalayang Pagbabasa, Pag-aaral at Pagtuturo ng Panitikan. Quezon City: Ateneo De Manila University Press
_________________. (2000) Manilyn Reynes at Ang Konsepto ng Vernakular, In Richard Gomez at ang Mito ng Pagkalalake, Sharon Cuneta at ang perpetwal na birhen at iba pang sanaysay ukol sa Bida sa Pelikula bilang kultural na texto. Pasig City: Anvil Publishing, Inc.
_________________. (August 2, 2008) Indie Cinema bilang Kultural na kapital, Bulalat.com, Retrieved from (http://bulatlat.com/main/2008/08/02/indie-cinema-bilang-kultural-na- kapital/)
Zizek, S. (1991). Looking Awry: An Introduction to Jacques Lacan through Popular Culture. Cambridge, Massachusetts and London: MIT Press

Buhay at Kamatayan sa Kinatay (2009)


Lumang usapin na ito, pero kahapon ko lang na panood ang Kinatay na nagpanalo kay Brilliante Mendoza ng Best Director sa Cannes Film Festival. Kaya ngayon ko lang nasulat ang review na to.

Ang Kinatay ay umiikot sa tauhan ni Peping na ginagampanan ni Coco Martin at ang kanyang pagkasangkot sa isang krimen ng pagpatay at pagputol-putol (chop-chop) ng isang prostitute. Si Peping ay isang bagong kasal na criminology student. Napakabata pa ng kanyang karakter, 20 anyos, ang asawa naman ay 19 anyos pa lamang. Nagsasama na sila sa isang bahay ay may anak na bago pa sila nakasal sa Huwes.

Isang gabi, niyaya sya ng kanyang kaibigan na si Abyong na sumama sa isang ‘operasyon’ para maka pera. Dito nya nakilala si ‘Kap’, ‘Sarge’, at iba pa na kasama sa ‘operasyon’. May dinaanan silang isang bar, ay sinakay nila si Madonna na ginagampanan ni Maria Isabel Lopez. si Madonna ay may atraso kay ‘Kap’ sa usapin ng droga. Hindi sya nakabayad at kailangan nyang, well magbayad. Sinubukan syang pakiusapan si ‘Kap’, pero tuloy ang plano. Sinuntok sya hangang mawalan ng malay, at tinalian ang mga kamay at mga baba. Pumunta sila sa isang bahay sa Bulacan at doon ginahasa muna at pinatay si Madonna. Tapos ay habang pabalik sila sa Manila tinapon ang mga parte ng katawan sa iba’t-ibang lugar.

Karapat-dapat ang Best Director award ni Mendoza hindi lang dahil maganda ang kinalabas ng pelikula kundi dahil siguradong halos walang film maker ang gustong tumalakay at mag-portray ng isyu ng chop-chop murder/salvage. Iniisip mo palang nasusuka ka na sa idea ng pag-‘katay’ sa isang tao. Halos hindi mo maisip na bastos o “gory” ang mga eksena dahil nadadala ka sa ‘internal struggles’ ng karakter ni Peping.

Maganda ang pagsama-sama ng mga karakter ni Peping (isang idealistic na bata), Kap (isang taong naniniwala sa the end justify the means at business is business) at ni Madonna (isang magulang na gagawin ang lahat para sa pamilya, kahit sa iligal sa paraan).

Ang huling eksena ay pinapakita ang mag-ina ni Peping sa bahay habang pauwi si sya mula sa ‘operasyon’. Parang tinatanong kung kaya pa ba ni Peping ang kanyang idealism sa ambisyon mag-pulis para sa kanyang pamilya.

Rated X ang pelikulang ito. Isa pa, negatibo ang imahe ng mga indie films sa bansa. Walang gustong manood dahil di umano pinapakita lang ng mga ito ang lahat ng masasama sa lipunan. Mas gusto pa ng mga tao na manood ng Twilight o Harry Potter. Marahil isang dahilan rin yan kung bakit hindi umaasenso ang bansa dahil mas gusto pa ng mga tao ng mga magagandang kasinungalingan kesa sa mga masasamang katotohanan.

Si Brilliante Mendoza ay dapat abangan. Hindi panakot ang Kinatay, Gusto ng pelikula na ipakita sa mga tao na nangyayari ang mga bagay na tulad nito sa lipunang ginagalawan nila.
Siguradong sa mga susunod na mga pelikula nya hahamunin nya pa rin tayo kung paano natin gusto mabuhay at kung paano natin gusto mamatay.


Photo Credits: http://www.cinemagora.co.uk/movie-8150-kinatay.html

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