09 January 2026

Novel-gazing

 

Montevideo by Enrique Vila-Matas, translated from the Spanish by Sophie Hughes and Annie McDermott (Yale University Press, 2025)

 

I have it all planned out—my reading list for the year. I have carefully slotted the book titles into each of the 12 months of 2026. The Excel worksheet was auto-saved. Then I picked up the book Montevideo by Enrique Vila-Matas at the end of December 2025, and it wreaked havoc on my reading list. The narrator of the novel spouted interesting titles and authors left and right: books, for example, by Elizabeth Hardwick, Antonio Tabucchi, Augusto Monterroso, and some “French writers.” I wanted to add them to my already groaning book list. This year I will need extreme time-management skills if I want to make headway with my list. As if compiling a reading list of actual books were not enough, one also has to contend with nonexistent books by nonexistent authors, which not only complicate or muddy the list but also automatically make it a fictional one.

The narrator was a novelist who happened to be suffering from a profound writer's block. Who would have thought that the condition of writer's block could be a fertile ground for writing an entire novel, or two novels, or even three, or even more.   

The unnamed young Spanish narrator also happens to be a drug dealer (“hash, marijuana, and cocaine”) in Paris. Of course, this narrator never really recounted a single incident about his shady profession, never discussed his tawdry transactions or his wayward clients. Although he “embarked on a life of crime,” his stories were not filled with unliterary escapades. He adopted the tone of “controlled meaninglessness, bordering on pretense” and name-dropped every modernist novelist from his arsenal he could conveniently insert into his narrative. The writers (and their works) were so carefully chosen and cautiously dropped like bombs that they formed a curated list of precursor novelists.

So what we have are his notes on reading and his reportage on not-writing, a creative and novelistic form of solipsism mediated by books—what else—and so a clever solipsist in a way. We read his ramblings in Paris and other cities, all bemoaning the lost ability to express in writing his human condition. He created this patchwork of a reading life, very much aware of his own literary posturing, and very much self-referential in invoking his various precursor “French”  novelists.

His humor could be so dry that one was unsure it was not meant to be serious at all. I wanted to think he was sincere yet unfunny.

I also remembered the exorbitant Thomas Wolfe, who, in his eagerness to take in all the world’s stories, drowned in the storm of those materials that seemed to evade his grasp. This eagerness of Wolfe’s to rule over time could be seen in his torrential first novel, Look Homeward, Angel, which included some words that I’ve always deemed worthy of constant reflection and that could be said to form the crux of my own poetics: 

“We seek the great forgotten language, the lost lane.… Each of us is all the sums he has not counted: subtract us into nakedness and night again, and you shall see begin in Crete four thousand years ago the love that ended yesterday in Texas.” 

He was taking things out of context, pushing his way into his own literary sandbox. He was sharing his “readings” of literary novel-gazing, which was practically a reading of his own life. Ultimately he produced his “unwritten” novel, yet another (extended) meditation about a writer of No, but a writer not wearing his Noh mask and instead volubly sharing a pastiche of literary quotations. The novelist was flexing his practical skills in literary criticism. Spot on was his reading of Roberto Bolaño:

laughing away in his cave in Blanes and flaunting his magnificent refusal to conform to the work of those contemporaries whose writing he didn’t like, which was most of them, although his opinions were liable to change. Understandable, really, given that he liked to be arbitrary and make lists and not take literature too seriously, which, in my opinion, has always been the best way of taking it in any way seriously.   

We could relax while reading Montevideo because our character was not serious at all. He was the slightly older version of the neophyte writer in Never Any End to Paris. He was full of contradictions and absurdities. That was probably why he was a winsome character even if somewhat of a dolt. He had a predilection for “French writers” (Lispector, Gracq, Ida Vitale, Felisberto Hernández, Felipe Polleri, Harry Mathews, Madeleine Moore, and the Comte de Lautréamont) whose Frenchness was not defined by their nationality.

I can hardly contain my excitement as I prepare to say this: the writers I like the most are the very model of the coldest, most rapierlike intelligence, the ones who push to the limit what someone once called the “frightful discipline of the spirit.” And that’s it; I could finish there. But I think it’s worth adding that perhaps the quality I most admire in “French writers” is their absolute autonomy. Because the truly extraordinary thing about literature is that it’s a space of such immense freedom that it allows for all kinds of contradictions. For instance, within a single paragraph you can both believe and not believe in Madeleine Moore.

We may believe and not believe in that last sentence. The reader in us could catch a whiff of that immense space of freedom embedded in certain novels of this ilk.  

Montevideo's echoes, affinities, and tangential connections to Vila-Matas's previous books were so pronounced they were no longer echoes and affinities but direct connections in the fictional metaverse. Our drug dealer was the author of a novel called Virtuosos of Suspense, which he “wrote without a care in the world and that has haunted me ever since in a most worrying way, as if it were the only book I’d ever written.”

Oh, I’d been waiting so long for someone to release me from that excruciating phrase [“I would prefer not to”], that ghastly cliché that’s haunted me ever since I published Virtuosos of Suspense, in which, some twenty years ago, I investigated cases of writers affected by that syndrome “of the No” I called “Rimbaud syndrome”! Over time that book became a nightmare, one I’ve learned to live with in recent years, a nightmare buried under my skin like the apple Gregor Samsa’s father threw at him, which lodged itself in Gregor’s flesh and eventually rotted.

It was as if the success of Bartleby & Co. Virtuosos of Suspense had overshadowed the literary enterprise of our novelist, so he had to exorcise it with more literary ramblings. He was so consumed by the success of his creation that he had to concoct a different medicine with the same generic name. Because Enrique Vila-Matas was short on ideas and brimming with comp lit insights, he borrowed the wide-eyed sincerity and pretentious tendencies of the protagonist of Never Any End to Paris, the germ of literature sickness in Bartleby & Co., and the schematic architecture of Montano's Malady to come up with this drug.

Proper novels are bygones, replaced by stories of literary possibilities. Not that we've nearly exhausted all possible permutations and sequences of plot points in a story; perhaps now the only possible ground for novelistic exploration lies in critiquing those stories.

Hence, we accompanied our novelist drug dealer's adventures in multiple cities of literary imagination. Serial name-dropper, he was also a serial quote-dropper. In Criticism and Truth: On Method in Literary Studies (The University of Chicago Press, 2023), Jonathan Kramnick considers the practice of literary criticism as the perfection of creative writing skills and its unique methods: “Quotation is the art of moving across two orders of writing, one's own and someone else's.” Hence, Kramnick viewed the practice of quotation as close reading, a sui generis skill for a literary critic.

For in-sentence quotation, the know-how is that of weaving another person’s words with your own so you gently alter both, so that some sort of third space emerges in the process of interpretation. For block or between-sentence quotation, the know-how is that of adjusting your own idiom so that it reveals something about another’s, either by way of contrast or connection.

Our novelist then, who in Paris led a life of crime, exhibited (in the words of Kramnick) “deft treatment of language—the craftwork of spinning sentences from sentences already in the world.” His skill “is ... a discipline-specific way that the literary humanities tell important truths about the world.”

Back to Montevideo. Saddled with “the burden of speaking out against novels with plots” and consigned to perpetually evaluate his own life against the aphorisms and ideas of “French writers,” our narrator managed to splice together quotes and passages from books and writers deserving our modernist attention. His bookish ideas and writerly predilections were his means of dissecting his own “style,” after Nabokov in the quote our narrator shared “The best part of a writer's biography is not the record of his adventures but the story of his style.” What a style it was—seemingly unstructured incidents and ideas that were nevertheless shaped by a sensitivity of a passionate and obsessive literatus.

Our narrator was almost ready to admit his fictivity or fictiveness, yet he persisted in asserting his own reality, his own freedom and will. The clash of fact and fiction was most evident in the “Montevideo” section of the book—the third one after the “Paris” and “Cascais” sections—where our drug dealer was in search of the actual hotel room that was the basis of Julio Cortázar 's story about a sealed door.

In this portrait of a novelist as a drug pusher—but really he was a drug addict as well, or more accurately a book addict, which also made him a book pusher. I meant to compare book addicts with book pushers, though not to equate drug addicts with drug pushers. Montevideo appeared in Spanish in 2022. If Vila-Matas's character visited Manila between the years 2016 and 2022, the period corresponding to Rodrigo Duterte's presidency, and he wrote about it, the novel would have turned into a horror story for he might end up as one of the thousands of individuals summarily executed by the Duterte police state. End of digression. – The novelist was a recommender of unsolicited novels—an accusation he leveled against his tour guide in Montevideo. He unapologetically deals in books like he deals in drugs and cherishes the freedom granted novelists to inveigle their characters into one absurd situation after another. We would not know the merits of his arguments if we were not familiar with the potentially addictive writers and books he recommends. Yet the novel still should come with a trigger warning, particularly for serious readers who never take books seriously.

I'm in the “Bogotá” section (p. 132) of the book.  

 

Related posts:

Vila-Matas's lecture novel 

Bartleby has company

The healing powers of mediocre fiction

Carte blance


19 October 2025

A catalogue of misbehaving things

 



 
Originally self-published in 2014, Ang Kompedio ng mga Imposibleng Bagay (The Compendium of Impossible Objects) by Carlo Paulo Pacolor, was reprinted in an expanded edition by the indie publisher Everything's Fine in 2022. Soleil David, who is translating the collection, received the 2025 National Endowment for the Arts (NEA) Translation Fellowship for the book.
 
Everything's Fine also produced a four-story translation sampler from the book. Presented side by side, the sampler itself was a work of art (check their IG post). I grabbed a copy of both the compendium and the four-some sampler during last year's Manila International Book Fair in SM Megamall.
   
Below is a catalogue of the impossible stories:
 
  • From Silid I (Room I, translated by Soleil David):

    I need your most effective lock, so that even I couldn’t get out, and if I lost my keys there would be no way to get back in.

    Later:

    I can’t open it, I can’t.
  •  In “Salita (Speech), surreal imagery: the violin, like two cats exchanging opinions about the sharpness of their claws.
  • “Dila: Is it just me, or is this story a comment on capitalism and materialism?

    From “Tongue (translated Soleil David):
Along with the vomitus was the bile from her guts, but also she threw up diamonds and pearls, their heft tinkling and pinging against the restaurant's tiled floor. ... and all around her the rush and stampede ... where it wasn't just her co-workers who dropped to their knees and scrambled.
  • In “Aparador (Cabinet): A third-person narrator meditates on the existence of a cabinet, among other objects: 
Is it enough to be a thing, to persist ... ? ... When the owner arrives, once the key opens the lock, all of these turn into fiction. 
 
The “Bagay” in the collection title could be translated as object or thing“Object is appropriate because the stories often deal with literal objects and the objectification of people and the anthropomorphism of objects. Not to mention the author's propensity for exploring the subject-object dichotomy in their other works. On the other hand, “thing” universalizes our shared thing-ness.
 
The story ended thus: Tony Perez, pagkayari. (Tony Perez, after the fact.). A nod to the urban legend quality of the preceding, and to Perez, the purveyor of horror stories.
  • In “Bugtong (Riddle): What riddle is it where the answer is the human heart?
Here is another surreal (love) story in this impossible compendium. The heart, after all, is the most impossible thing. Or object.
  • “Pares-Pares (Pairs) is told in brief snatches. The details create an adulterous atmosphere.  
  • “Mandelbrot Set tells the story of a woman encountering a stranger, a double or a “repetition of her husband. Life, she finds, is not as tidy as the mathematically perfect pattern of embroidery on a tablecloth.
She had no need for happiness. ... Happiness – what would I even do with it, is it spare change I can put in my pockets, is it stain I can wipe off my face, is it a song I can hum? [trans. Soleil David].  
  • “Seismometer is surprisingly absent from the book's table of contents. But did I just read the story? Did we just have an earthquake? In 1999, we were all waiting intently for the apocalypse that we felt disappointed when it didn't arrive. The Big One is nowhere and all around us.
  • “Silid II” (Room 2) is the sequel of “Silid I”. Understatement of the year.
  • In “Tala” (Star): What happens when a fortune teller falls in love and, while searching for answers and the object of love, spontaneously combusts? 
  • In “Pagkatapos Nito” (After This), we listen to “Cry Me a River” by Julie London. Elsewhere, we hear “Summertime” by Sarah Vaughan. The theme songs of the compendium are dope.
  •  “Tungkol sa Nawawalang Isla ng Sangkabayagan” (About the Lost Island of Manosphere). Not sure how to translate that last word in the title. “Patriarchy”? “Manhood”? “World of Men”? “Men-kind”? It literally means “kingdom of testicles.”  
A group of military men defended a palace from egg-throwers. There’s a wordplay in the story about bayag (manhood) and bayan (nationhood). It's a fantastical and fabulous fable on toxic masculinity. The light touch was masterful and guffaw-inducing, making it the standout story in the collection. 
  • “Extant” was the final and longest story in the compendium. A character played a video game called Calvary X, which opened doors into the unknown. “Extant” was a Borgesian story of multiple doors and forking paths. The number of possible combinations of doors was 360 x 359 x 358. This impossibility blended the supernatural, obsession, and mystery. Its flavor of nightmare reminded me of the films of Kurosawa Kiyoshi. 
 
Pacolor's Ang Kompedio ng mga Imposibleng Bagay ventures into the mysterious, unknown, and perhaps unknowable territories of the body, heart, and mind. It creates skewed worlds and dark atmospheres that should hardly exist, yet do so within the logic of dreams and waking life.
 

05 October 2025

3 zines by Aris Remollino

 

I've been reading three poetry chapbooks (or zines) by Aris Remollino: Manhid (DWB Publishing Philippines, 2024); Gabi, Umaga, Sinigang (Alagwa Books, 2025); and Mga Madaling-araw sa 7-Eleven (Alagwa Books, 2025). Four, if you count his flash fiction zine, the playfully titled Wansapanataymderwaseylabistori (Alagwa Books, 2025).

Manhid (Apathy) is probably the best of the lot, a powerful collection about the nightmare world of heinous killings under the Duterte regime. In "Konsensya" (Conscience), the gun as a metaphor for man, and vice versa, is a dueling image that questions what triggers the human capacity to end a life: "Hindi dapat / maging tao / ang baril." (The gun should / not become / a man.). The reversal of that statement at the end of the poem (The man should / not become / a gun.) is the inversion of personification: the depersonalization of the man as shooter, the anthropomorphizing of tragedy, of violence itself.

Other favorite poems in the zine (actually, all of them): "Eskenita" (Alley), with its fiery image at the end where the gunman, puffing on his cigarette, sets his head on fire; and "Troll" with its manifesto-like depiction of the language of tyranny: 

Hindi totoo ang totoo, 
kung ayaw ng Pangulo. 
Totoo ang hindi totoo 
kung ibig ng Pangulo.

(The truth is not true 
if the President says so. 
The lie is the truth 
if the President deems it so.) 

The President, the ultimate troll-master, controls the narrative. The import of his words spells life and death, as in the poem's final lines: 

Mabubuhay kayo 
kung ibig ng Pangulo. 
Mamamatay kayo 
kung ayaw ng Pangulo.

(You shall live 
if the President commands.
You shall die 
if the President demands.)

In their insightful essay Mula sa Panahon ng Epektibong Komunikasiyon, isang rejoinder sa bokabularyo ng dalawang Duterte (From the Era of Effective Communication, a rejoinder on the vocabulary of the two Dutertes), Carlo Paulo Pacolor locates the virulence of the Dutertes' and their troll-minions' (messenger/apparatus) extraordinary meta-narratives in the virality and absurdity of the message (content): 

Sa hyper na realidad ng digital/internet/artificial intelligence, ang duplikasiyon ng wangis, ang siyang pinaka-atraksiyon sa pagkakatulad-tulad, ay isa lamang hakbang sa mas pinalawak na ekspresiyon ng pagdanas sa sarili. Kung bagahe ng organikong taong nilalang ang pagsusuma ng politikal at historikal, sa artipisyalidad ng digital ay pwede niya itong i-"unpack" – ikaw ang user, ikaw ang vlogger, ikaw ang mismong avatar, sa siste na produkto ka ng isang libreng plataporma (Facebook, Tiktok, X, Youtube). Ikaw iyon na hindi ikaw. Kaya ikaw rin na hindi ikaw ang troll, ang shitposter, ang alter, ang influencer, ang edgelord sa comment section, ikaw ang DDS, ang kakampink, ang lurker. 

* * * 

Viral ang brand ng Duterte, kumalat at pinakalat, litera­lisasiyon din baga ng memetic quality ng anumang ideya, hindi dahil sa popularidad mismo (content), kun'di sa pinaka-behikulo na nagpapa-popularisa (apparatus); para itong earworm, tunog na hindi maalis-alis sa iyong kukote, at kahit hindi ka naman pukáw ng lyrics ay bakit mo nga rin kabisado? "My god, I hate drugs" ang isang halimbawa ng viral gag na hindi mo pwedeng basahin nang hindi gamit ang boses ni Tatay Digong kahit anong gawin mo, isama na rin ang hanggan-hanggan niyang ekstem­poranyo bawat hatinggabi no'ng kasagsagan ng Covid-19 pan­demic. Ang virality ng Duterte ay hindi mula sa duplikasiyon at reproduksiyon ng wangis; ginawang pamarisan, sa halip, at na­normalisa ang pagdistrungka sa mga nakasanayang gawi nang pagtanggap sa impormasiyon para panlansag sa kritikalidad na mula naman sa paggamit ng evidentiary facts na siyang nagtataguyod sana ng pagkalinga sa katotohanan. Nanlunod ng atakeng spam ang mga trolls, DDS man o hindi, at nagkatawang avatar ang kanilang kinatawan sa pinakamapanikis nitong pagsasaka­tawan: kung mamaril ang kanyang mga pulis, dahil kasi nan­labán ang biktima, at mula sa direktang wika ng isang Tatay Digong na siya ang sasalo ng sisí sa anumang paglabag, sabay na naabswelto ang nagsakatawan ng utos na pandarahas, at napawalambisa pa nga ang mismong pandarahas. Habang ang bik­tima ng krimen? "If you die, I'm sorry (not sorry)." 

There's a lot to unpack in Carlo Paulo Pacolor's arguments, but their point about the twisting of truth (deception) to conform to the fictive narrative is embodied in the chilling poems of Manhid like "Troll" and "Sabi-sabi" (Rumors), where Aris Remollino gave voice to the mastermind of the killings himself.  

The poems in Manhid are a powerful, anthemic record of a brutal regime, and a reminder that the gun, the troll, and the killer are someone in power, and they are also every one who falls prey to (or is deceived by) the slippery, double-edged language of evil. Our inability to parse truth from lie, dignity from cruelty, enabled a regime to spout propaganda as part of its "effective communication," emboldened it to take so many lives. Perhaps only poetry can unmask the avatars of our folly. 

Below are three poems I translated from each zine. 

* * *  

The title poem from Manhid:

  

Apathy 

Killing is easy.
Just rip out the heart
from every part
of your body.

Rip out the heart
from your feet:
Anything you trample on,
you can crush.

Rip out the heart
from your hands:
Anything you hold,
you can strangle.

Rip out the heart
from your eyes:
Anything you see,
you can burn.

Rip out the heart
from inside your mind:
All your problems,
you can obliterate.

Killing is easy.
Just rip out the heart
from your body:
It will be easy to tear out
other people’s hearts
from their bodies.

 

* * * 

 

from Gabi, Umaga, Sinigang (Evening, Morning, Sinigang):

 

Rain

Like quarters,
the rain jingles
on the roof
of your home.

Each drop
slips into
the cracks
of your mind.

Water flows,
leaks through
the broken gutters
of your being. 

 

 * * *

 

Untitled lines from Mga Madaling-araw sa 7-Eleven (Early Mornings at 7-Eleven):  

 

The clock slowly nibbles
on the bread of opportunities.

 

 * * *


I entered the last one in Microsoft Copilot. The AI runs wild with it.

 

 

23 August 2025

Days of 1521


Rajah Versus Conquistador by Kahlil Corazo (Pagecraft, 2025)

 

Blood Compact Reimagined (2020) by Herbert S. Pinpino, oil on canvas (Source)
 

The rajah was Rajah Humabon, the conquistador was Ferdinand Magellan. The versus was their fateful encounter in 1521 Cebu when the Spanish and precolonial Philippine cultures went on a collision course. It was a consequential time that would define the culture and history of a country-in-the-making. 

The historical novel was written by Kahlil Corazo who assembled a rich tapestry of historical details and steeped his scenes with cultural specifics of 16th century pre-Hispanic Philippine society. His fiction was a well-conceived story of an early power struggle between a native leader of Cebu and a visiting conqueror from halfway around the world. The story unfolded in switching registers of diplomacy and war, from psychological warfare to bloody combat, dramatizing what one character called the "complex machinery of statecraft". 

And what a feasible story it was, a narrative grounded in human nature and game theory, borrowing from the tactical strategies of chess and the "prisoner's dilemma" situation. Hovering between the two diametrically opposed characters were two conflicting customs and rites, representing two approaches of political science, that of the binukot's and the baylan's. Humabon's wives, Paraluman and Pilapil, were the proponents of the two forms of power.

"[T]he baylan must control the sacrifice," you explain, your voice carrying absolute certainty. "They understand that the Bakunawa's hunger cannot be denied, but it can be directed. Through their wisdom, the king's power becomes sacred rather than merely brutal. They transform random slaughter into holy ritual."

In contrast to the impulsiveness and violent human offerings of the baylan, the binukot way of seeing things through was a calm and calculated political strategy. Tutored by two strong women in the two ancient ways of sisterhood, Rajah Humabon possessed the two gifts (or skill sets) in his own being. It split his personality and marked him as an exemplar of both statecraft and statesmanship. His legacy as a leader would depend on how he would deal with the Spanish galleons at his doorstep. 

It was the year 1521. An armada of three Spanish ships arrived, captained by a Portuguese. Magellan was a conflicted historical character to be reckoned with. In the background, the hyperbolic figure of Lapulapu, almost stereotypical in his war freak mentality and outsized physique, sword-wielding and ready to enter into any transactions that involved spilling blood. Amid the direct confrontation between the animist beliefs of the rajah and the Christian virtues of the conquistador, the people of Sugbo were faced with an unusual choice: to be modernized by new Christian beliefs on charity and forgiveness and love or to sustain the old rituals that demanded sacrifices of human beings (slaves) to appease the old gods. 

The literary, cinematic, and pop culture recreation of 1521 was never lacking, almost always centering on the Battle of Mactan, with Magellan dying into the hands of the fierce warrior Lapulapu. Novels that tackled the subject include Viajero (1993) by F. Sionil José, Longitude (1998) by Carlos (1998), Conqueror of the Seas: The Story of Magellan (1938) by Stefan Zweig (translated from the German by Eden and Cedar Paul), and  Lapulapu: The Conqueror of Magellan (1938) by Vicente Gullas (translated from Cebuano by Erlinda K. Alburo).

The Western perspective of the encounter was perfectly captured by Stefan Zweig in his novel Conqueror of the Seas: The Story of Magellan (also published in a switched title, Magellan: Conqueror of the Seas). Zweig's historical novel was one-sided. His was an arguably romantic, colonialist, and racist account of the first circumnavigation of the world. His motive for writing the novel was driven by a dubious and condescending shame, trickling from the arrogance of comfort and elitism. On the other hand, the novel by Gullas, prefaced by a long critical essay by Resil B. Mojares, was a wide-eyed, cartoonish account of Lapulapu's heroics. (For context on why Zweig's novel left a bad taste in my mouth, see this post: Stefan Zweig's shame.)  

Lapu-Lapu by Francisco V. Coching (Images from Unang Labas, Klasika Pelikula)

In the realm of cinema or literature, there was no dearth of Lapulapu extolment. The vintage film Lapu-Lapu (1955, directed by Lamberto V. Avellana) was an adaptation from Francisco V. Coching's serial graphic novel. It was an amusing watch (watch it in Vimeo) despite the one-dimensional and stereotypical characters and the heavy nationalist slant. After an extended Battle of Mactan scene at the movie's climax, with the surviving Spanish soldiers scrambling for safety and retreating to their ship, it ended with a stirring speech from the Mactan warrior, played by Mario Montenegro. The native islanders crossed ranks with Lapulapu as he lashed out at the foreign invaders, in a voice very close to breaking point, while in the background played the music of the national anthem, composed in 1898.

Another movie, Lapu-Lapu (2002, directed by William G. Mayo) was top-billed by Senator Lito Lapid. I've watched snippets from this movie; the less said about it, the better. The miniseries Boundless (directed by Simon West, trailer), starring Rodrigo Santoro as Magellan and Álvaro Morte as Juan Sebastián Elcano, appeared in 2022. Like Zweig's narrative, it dramatized the perils and human folly of circumnavigating the globe. Add to this roster of visual propaganda the film 1521 (directed by Michael Copon, 2023, trailer). Its English speaking cast of characters included Danny Trejo as Magellan and Michael Copon as Lapulapu. 

Earlier this year, slow cinema auteur Lav Diaz edited and released the Gael García Bernal–starrer Magellan in Cannes (teaser). It was a 2.5-hour movie, culled from a projected nine-hour director's cut. Lav Diaz shared in interviews that, based on his years of research, he came to the conclusion that Lapulapu was not a historical figure, that he was just a mere invention of Rajah Humabon. (The things a researcher unearths or thinks he unearthed when there's nothing to unearth.)

Gael García Bernal in Magellan (2025, directed by Lav Diaz). Photo by: Hazel Orencio (The POST)

The "primary source" of all these historical intrigues was the written account of Pigafetta, the scribe who put to paper his observations, and perhaps Enrique too, the translator who bridged the communication between the Spaniards and the pre-Filipinos. Who could say a version of history was revisionist if in the first place the original speaker and the original writer already colored their subjective accounts with their own biases?

An alternative to these dubious literary and cinematic versions of history was Rajah Versus Conquistador, Kahlil Corazo's first novel, no less biased perhaps for its own chosen historical slant. It differed in many respects to the Magellan-Humabon-Lapulapu fictional accounts and historiography.

Kahlil Corazo took on the two viewpoints: the native rajah's and the Portuguese conqueror's. He even had the gumption to use the second-person point of view in the two alternating narratives of his larger-than-life characters. Corazo bared the psychology behind his characters' thoughts and actions, rooted in behavioral and political sciences. 

He focused on the dueling psyches or split personalities of Humabon, as well as on Magellan's missionary zealotry and self-delusion. The novelist's delineation of the thought processes of the two characters propelled the logic of his story. The good thing is that novel did not have the bombast and purple prose of Zweig, and it did attempt a balanced perspective where each character was given equal chance to tell their side of history. 

Also a far cry from Zweig's colonialist and elitist viewpoint and stereotypical portrait of the ignoble savage, Corazo's retelling of events in the first half of 1521 was no less savage in its neo-animist perspective, which rather made for a postcolonial treatment of history. Where Zweig manifested the figure of Lapulapu as "a ludicrous human insect", Corazo's image of Lapulapu, from the point of view of Magellan, was no less reductive.

Though the Kapitan cannot understand Lapulapu's words, something primal in him responds to the warrior's presence. Like a deer at a river's edge sensing a crocodile beneath the still waters, his body tenses almost imperceptibly. You see how he straightens in his white garments, as if the purity of his cloth could shield him against this tattooed giant who moves with the deceptive calm of an ancient predator. Even through your fear, you recognize that instinctive reaction – the moment when one hunter realizes he has become prey. 

Whether a "crocodile beneath the still waters" or "tattooed giant who moves with the deceptive calm of an ancient predator", Lapulapu was still every inch the image of a stereotypical warrior-hero, but the novelist had at least imbued his tragic and simple figure with all-too-human vindictiveness and comic possibilities. In fact, the three major characters in this passion play – Magellan, Humabon, and Lapulapu – were all tragicomic figures. The novelist was not after historical facts, he was going after psychological nuance and political ideas.

Final insight: the true circumnavigation is not of the world but of the soul, returning at last to its Creator, having learned what could only be taught through the journey itself.   

Corazo's research went a long way to dramatize not only the human motivations but the political economy of pre-Hispanic Cebu, even offering a portrait of early free market capitalism which foreshadowed the unquenchable thirst of greed capitalism.

"There is one diwata emerging in our ports," Handuraw said as you walked. "The Hokkien merchants call it wealth, the Gujarati call it trade, but these are merely faces it wears, like masks at a ritual. The baylan call him Sapî. He grows alongside the old powers, feeding not on blood like the spirits of raid and war, but on desire itself." 

"Sapî grows stronger with each generation," Handuraw continued. "He feeds on the endless hunger for things from distant shores. The Hokkien bring porcelain, the Gujarati bring cloth, the Siamese bring gold – and with each trade, Sapî's power grows." 

It was more than just portraits of two leaders on opposite sides; it was a love letter to 16th century Sugbo (Cebu) society, an early imagining of a community of nation and a nation of community.

“Sugbo binds thousands to an idea,” she said. “This is a different kind of power, one that grows stronger rather than weaker as it spreads.” 

You saw how this force, this diwata called Sugbo, could grow beyond the limits of personal loyalty or physical coercion. A datu might command a hundred warriors through force of personality, but Sugbo could move thousands through pride of belonging. 

The implications staggered you. If what Handuraw said was true, then the real power of a port lay not just in its weapons or wealth, but in its ability to capture the imagination of its people. Every feast you hosted, every display of prosperity and strength, every act of justice or generosity that enhanced Sugbo’s reputation— these were not just tools of power but offerings to this new kind of diwata.

The Rajah Humabon side of history was here no longer an untold, shameful "side story" deliberately skirted around in Philippine historical narratives. It was here front and center in all its moral ambiguities and historical ramifications. The reckoning of history was often always a reckoning of inconvenient trickery and massacres. While Humabon was treated as a secondary figure in the charade of history, Corazo gave him a distinctive voice, someone who occupied in fact a focal role in history, who himself made history. 

Corazo also interwove in his story the previously hidden feminist aspects of culture and history. He showed how women were active participants in/of historical destinies. In a "fictional" afterword, the novelist talked about the theme of the novel: the gendered nature of power.

We also hope this translation offers Western readers a glimpse into how history looks when viewed not from the deck of a Spanish galleon but from behind the woven walls of a payag, where women who never appeared in colonial chronicles nevertheless shaped the course of events through their influence on powerful men and their own direct wielding of power. 

The undercurrents of politics were the novel's golden currency. Rich with ideas on politics and cunning, tactical prowess in war and diplomacy, the slow burning decision map inside Humabon's head followed the branching of chess moves and countermoves. 

"Four virtues," you [Humabon] muse, "and not one for cunning." 

* * * 

You've learned from Handuraw that true power grows in the spaces between order and chaos. The serpent within you writhes in anticipation of how this foreign faith might crack open the rigid structures of your society. Like a lover's touch that begins gentle but promises exquisite passion, these small disruptions will spread through your domain, creating delicious new possibilities for those who know how to ride the storm. Just as Handuraw taught you to savor the moment when katsubong first enters the blood – that sweet instant between wholeness and corruption – you understand that true power flows from controlled transgression. Each small disorder you introduce only makes your eventual dominion stronger, more complete. 

The leadership of Rajah Humabon was Machiavellian. His cunning was directed not only toward self-preservation but for the prosperity and persistence of Sugbo in history. His complexity emanated from his sincere attempts to control naked power using his two skill sets, to move the chess pieces around him of their own accord. He deployed his tactics through statecraft and delicious cunning and deception. 

Filmmakers and novelists had projected a lot of things on the characters of history, including their own colonialist biases and colored prejudices. They had been misguided in depicting (and we had been inept in understanding) the "other", favoring the truths of their own culture and civilization because their comfort zone could no longer imagine beyond their second nature and primal urges. They could no longer look beyond their own points of view. And we had consumed a lot of history appropriated and distorted in various permutations.

In Rajah Versus Conquistador, Corazo delivered a nuanced interpretation of history: heady, inspired, and feasible. It was a compelling version and vision of 1521, a provocative addendum to the national imaginary. In it, the characters interact not wholly in words but in body language. Every gesture was of fatal import, and power wore the skin of a chameleon before rearing its timeless hydra head. The novel was a refreshing counterpoint to the hagiographic and colonialist biographies and films of Magellan or the nationalist myth-rendering of Lapulapu in many misdirected novels and films about him. 

"The most effective lies are those wrapped around a core of truth", wrote Corazo in the novel. Perhaps only the untethered imagination of fiction, and fiction of imagination, could allow us to view historical events with a grain of truth. Corazo's recovery of Humabon through fiction was a recovery of a lost point of view.

Restoration of Rajah Humabon statue in Cebu (Image from SunStar Cebu)

 

19 August 2025

Fourteen poetry impressions: On Sonetoismo, volumes 3 to 5

 

Tatlong Libong Araw (Three Thousand Days), Anyo ng Kalatagan (The Lay of the Land), and Sa Halip na mga Bulaklak (Instead of Flowers) by Mesándel Virtusio Arguelles (De La Salle University Publishing House, 2025)


     1) The Japanese conceptual artist Kawara On (1932–2014) produced a fascinating series of date paintings that function like totem poles for human existence. Each date painting celebrated one more day of life lived on Earth. The stuff of ordinary lives, the minutiae of the daily grind, the friction between pop culture and modern realities – they were memorialized by Kawara into tablets bearing months, dates, and years. The timestamp of our momentary existence was turned into treasures of lived experiences.

Sonetoismo, the seven-book cycle of modern sonnets by Mesándel Virtusio Arguelles, tipped its hat off to Kawara's creations. The indefatigable poet borrowed Kawara's sense of time and timelessness into lines that scan the paradox of memory, the simple snapshot of the beauty and horrors of modern life.

     2) "There are millions of suns left," wrote Whitman and quoted in Filipino by Arguelles in "Kalahating Soneto" (Half a Sonnet), the opening sonnet (albeit a half-sonnet) in Tatlong Libong Araw (Three Thousand Days), the third volume of Sonetoismo. The half-sonnet was a play on the Filipino word araw which means both "day" and "sun" in English. When translated into English, the double-meaning of araw was broken. The celestial body sun was a totem pole for the passage of days. The translator would choose between day and sun to render araw and the unity of time (day) and its arbiter (sun) would be lost. Dichotomies emerged from language swallowing meanings whole.

     3) Sonetoismo, in its first five published volumes to date, along with the accompanying monograph "Not the Stuff of Sonnets": Ilang Talâ sa Sonetoismo (Notes on Sonetoismo, 2024), appeared to view the sonnet form with utter suspicion. Form was a constraint; it was a prison of one's making. The poet had all the freedom to break from the sonnet form, to demolish and shatter it like a poet-activist committed to bringing down structures of naked power in a manner and method it could readily muster: the unstoppable lines of poetry. That was perhaps what committed art means. In "Octavio Paz," the poet aligned itself with the Mexican poet's call for growing a conscience and bearing witness: "Pero nauunawaan ko / si Paz, kailangang / may saksi, may budhi / upang may lumaya" (I understand / Paz, witness / and conscience are needed / to regain freedom).

     4) Hence, the poet made his assault on form – the 14-line sonnet – through exploration of various linear and graphic innovations and possibilities to re-form form. Facebook posts turned into sonnets, a playlist containing 14 songs, combinations of a tic-tac-toe game, art exhibition posters, song lyrics. The self-imposed prison of the sonnet was there for the escaping. The poet of innovation was a fugitive running away from regimented meter, rhyme, measure, and whatnot. The poet of creativity was as resourceful as MacGyver. He had a use for every material that comes his way, a function for every knickknack. He could get out of any sticky situation. If he saw a flying saucer, he could transform it into a sonnet.

     5) A sonnet from the third volume, followed by my translation:

                    Sonetoismo

                    Maliit ang bahay,
                    ilang dipa lang
                    ang dulo't dulo.
                    Pero ngayong
                    ako ang naiwan
                    at walang masilip
                    na araw sa labas,
                    para akong nasa
                    palasyo. Kasya
                    ang tatlong libong
                    araw ni Kawara
                    o maging daang
                    libong bilyong
                    tula ni Queneau.


                    Sonetoismo

                    A miniature house,
                    just a few yards
                    from end to end.
                    But finding myself
                    here, alone,
                    unable to glimpse
                    the sun outside,
                    it's as if I'm inside
                    a palace. Holding
                    three thousand
                    days of Kawara
                    or even a hundred
                    thousand billion
                    poems of Queneau.

     6) Raymond Queneau (1903–1976), author of the form-breaking Exercises in Style (translated by Barbara Wright), published his famous flip-chart poetry collection Cent mille milliards de poèmes (A Hundred Thousand Billion Poems), the Guinness world record holder for the most number of sonnets (and poems) included in a single book. More than a poet, Queneau was a mathematical genius.

In the sonnets assembled in Sonetoismo, Arguelles was as if distilling the works of Queneau and the other proponents of the Oulipo movement, the literary innovators of the day. A symptom of his radicality was already evident in his poetic works, collected in Atra: Mga Tula 1999–2019 (Isang Balangay Media Productions, 2020), a generous compendium from a twenty-year career of a poet in constant search of radical breaks and radical forms.

In his oeuvre, we saw how the poet curated his ideas and pieces with great care, juxtaposing improvisation with found objects. In the true spirit of daring experimentalists – Alfred Jarry in The Ubu Plays (translated by Cyril Connolly and Simon Watson Taylor), Walter Abish in Alphabetical Africa –avant-garde, surrealism, cubism, progressive cinema found footing in Sonetoismo's formal and whimsical inventiveness.

Innovation has no limits.

     7) Beyond form, the poet filed his protest on subject matter too. Pop culture rubbed shoulders with literary arts. Random thoughts and occasions merged with art appreciation, dissolving the boundaries between high and low. What are these labels anyways? What is not the stuff of sonnets? Who decides what is and is not sonnetable? No one is a gatekeeper of sonnetry. Any one can gatecrash the party. One could simply ask to be let in. Or hack the system if refused entry. Forget the Senate. There’s nothing unimpeachable that the sonnet can’t impeach.

     8) The cover art of the septology featured works by the artist, writer, and curator Koki Lxx (stylized name of Koki Lee). Lee arranged the G-lock, a reusable plastic material used in resealing bread, into configurations of calendar days and months. The use of this color-coded material representing expiration days was almost inspired by Kawara's dates. One colored G-lock represented a day of the week. In his monograph, the poet said that each volume of the sonnet cycle would number to around 50 poems or so and would eventually total to some 365 poems, a year's harvest of a daily sonnet.

(I owe the identification of the G-lock in the book covers to my daughter S. who loves loaf bread. She recognized it when I was trying to identify the material.)


Image of G-lock from Yummy.ph

Five hundred twenty-five thousand six-hundred minutes, five hundred twenty-five thousand moments so dear. / Five hundred twenty-five thousand six-hundred minutes – how do you measure, measure a year?

     9) We could trace Arguelles's propensity for breaking forms in his previous experimental outings, notably in his erasure poetry, as in Gera (War), Pesoa, and Three Books, the latter two appearing in translations by Kristine Ong Muslim. In his review of Gera, Rise already observed the author's habit of constructing something from the ashes of destruction, producing monstrosities that defied categorization.

The title Gera was abbreviated from Gerilya, the 2008 novel of Norman Wilwayco. The poet Mesándel Virtusio Arguelles prepared his black highlighter pen and attacked Wilwayco's novel. Like what he did in Pesoa (2014), derived from Rene O. Villanueva's childhood memoirs Personal, he crafted yet another constellation of erasure poetry, redacting to his heart's content, assiduously leaving out extraneous material, contracting blocks of narrative into floating words. He ruthlessly deconstructed Wilwayco's novel and murdered the past. He declared war against semantics to construct a new monster.

It's no wonder the second volume of Sonetoismo was called Monstruo.

     10) "Soneto [Playlist]" was a screenshot of an actual Spotify playlist compiled by a certain Ayer, 14 songs in all with running time of around 55 minutes. The first song was spoken poetry set to music: "Nang Salakayin Mo Ang Aking Pananahimik" by The Axel Pinpin Propaganda Machine (listen to it here). It was an odd title for an opening "song", let alone the first line of a sonnet. The poem was from Axel Pinpin's collection Tugmaang Matatabil (Irreverent Verses). The list also had three brooding songs by Zild. I haven't played and listened to the whole song list yet.

Can a musical playlist be an actual sonnet? The answer to this rhetorical question would make for a good subject of a sonnet.

     11) In an unauthorized non-interview of the poet, a clueless reader bombarded Ayer with questions about the composition of the sonnets. He was hard put to elicit sonnetic ideas from the poet. Everything the poet had to say about his project to date was already sonnetized in the five volumes and in the companion monograph "Not the Stuff of Sonnets". What was apparent was how the sonnets themselves, constituted as whole, formed into a commentary on life and art, the poet's own and those of his chosen precursors. It was a curated enterprise that sometimes mimicked or commented on other art forms. By volume five, the focus concentrated on three figures: Agnes Martin and her grid paintings, Abbas Kiarostami and the framed shots of his last film, and Mikhail Tal and his masterful chess moves on a chess board.

In "[Kuwadro 23]" ([Frame 23]) under the section called "Kuwadro [Abbas Kiarostami]", the poet ended his sonnet with a rhetorical question, "Ano ba ang tula / kundi ang tunog na ito?" (What is a poem / but this selfsame sound?) The italics were in the original.

In the facing page, "[Kuwadro 24]", another question was asked, "Saan nga ba nagwawakas / ang buhay at nagsisimula / ang sining?" (Where does life / end and art / begin?)

     12) Paintings, film frames, chess games. They contained the symptoms of sonnet form that speaks to other art forms and mental games, to exercises in style.

In Georges Perec's Life A User's Manual, translated by David Bellos, the narrative shifted from one character to the next, the shift being dictated by the knight's move in a chess, corresponding to the location of the character's room in a housing complex. This Knight's Tour was the narrative constraint of an experimental novel, a spatial configuration seemingly amplified in the compositional strategy of the work. 

The Knight piece of chess played a big part in Mikhail Tal's games and in Arguelles's appropriation of the tablero (chessboard) for his sonnets on the decorated life of Mikhail Tal.   

     13) A sonnet can be a diary entry, a commentary on art and games, an artifact of history, an ekphrasis. Time mediates all of them.

Interesado ang manlilikha sa oras. O higit pa, kung paano mapatitigil ang oras. Karera sa oras ang buhay at tanging oras ang nananalo, pero hindi ibig sabihi'y susuko na tayo. Sa isang obra ni Balisi, ipininta nya ang tapyas na mga mukha ng orasan. Sa pinta, walang paglalahad ng oras. Nasa isang kuwadro lang ang lahat. Walang nakaraan at kinabukasan. Kasalukuyan ang tinutunghayan.

Sa paggawa, gamit ang mga kamay at madalas kaysa hindi, naipapako ng paggawa ang ating mga kamay habang gumagawa hanggang wala nang iba pang magawa, wala nang magagawa. Mga manggagawa tayong walang palad sa kamay ng kapital. Kailangang magkuyon ng palad, magtaas-kamao. Sa mga ipinintang tapyas na mukha ng orasan ni Balisi, makikita ang mga kamay na napako sa sandali ng paghinto o paghinto ng sandali. Isang araw, hindi na tayo mapapaikot sa mga kamay ng orasan.

 

[The painter was interested in time. But more than that: how to stop time. Life is a race against time and time always wins, but it doesn't mean we'll just give up and surrender. In one of Balisi's works, he painted the broken face of a clock. In the painting, time was at a standstill. In a single frame, everything was frozen in time. Past and future did not exist, Only the present counted.

In labor, we worked with our hands and more often than not, our hands were tied to the labor while at work until no work could be done any longer, no work was forthcoming. We were laborers at the mercy of the hands of capital. We had to clench our fists and raise them high. In Balisi's paintings of broken faces of the clock, we recognized the hands frozen at the moment of their stoppage or the stoppage of their moment. One day, we would no longer be beholden to the hands of the time.]

– from Sa Ibang Kariktan (Another Beauty) by Arguelles (The University of the Philippines Press, 2024):

     14) "Sonetong Walang mga Kuwarteto" (Sonnet Without Quartets) was only a couplet, having lost the three quartets: "Hindi minsang karanasan / ang karahasan kada araw" (A daily dose of violence / is not an unusual experience). So was "Sonetong Walang mga Kuwarteto [Drug War]": 

                    Kung balewala
                    sa iyo ang pagpatay.

                    [If killing
                    is your thing.]

That sonnet should be framed and accompany Digong in The Hague.

     15) The sonnet called "Sonetong Walang Isang Salita" was a blank page. The title could mean "Sonnet Without a Single Word", but "walang isang salita" was a Filipino idiom meaning someone who is not a man of his word, or who reneges on his word and breaks his promise under oath. A faithful translation of the poem (or rather the title, since below it was a blank page) could be as follows. 

                    Sonnet Which Failed to Keep Its Word 

 
                    
                    
                    
                    
                    
                    
                    
                    
                    
                    
                    
                    
                    
                    

     16) The above non-poem (or non-sonnet) by Arguelles called to mind José García Villa's (1908–1997) blank-page poem called "The Emperor's New Sonnet". Arguelles's terse depiction of a politician was as loud as Villa's stark-naked poetry. The two were linked by a dash of whim, a sprinkle of whimsy, and a hint of whimsicality. If it was worth its salt (pardon the pun), a sonnet had to emerge from its long tradition of summer's day, God's grandeur, doomed youth, and the many ways a love is compared to. The emergent property of a sonnet had to transcend the fixed number of lines of its traditional existence. The modern sonnet not only had to break free from the shackles of convention. It had to fly. It had to stop time.

     17) The last poem in volume 3:

                    Walong-Linyang Soneto

                    Ito ang mga linya ng tulang pinagyaman
                    sa bundok. Nilinang mula sa mga kamay
                    ng ninunong mataimtim na nagmasid
                    sa lawas ng katahimikan ng kagubatan,
                    ng kapatagan, at ng kalangitan. Narito
                    ang hagdan-hagdang kariktang bumababa
                    sa lupa at idinadambana kong unibersal.
                    Mga baiting na kailanman ay di-mabilang.


                    Eight-Line Sonnet

                    Here are the lines of a poem nurtured
                    in the mountains. Polished by the hands
                    of ancestors solemnly gazing
                    at the expanse of the hushed forest,
                    of the plains, of the heavens. Here
                    are terraces of beauty descending
                    on earth and which I extol as universal.
                    The steps that can never be counted.

     18) Like the orthogonal steps of rice terraces carved on the curving ridges of mountains, the discrete sonnet could contain infinite lines too.

     19) What isn't a sonnet? What can't a sonnet do? What can't a sonnet make one do?

     20) I’m off to listen to some songs. 




San Jose, Antique

August 19, 2025