"Your grief is our gossip": Overseas Filipinos and other spectral presences

Public Culture

Volumn 9, Issue 2, 1997, Pages 267-291

  Rafael, Vicente L ^a  

^a NONE

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[No Author keywords available]

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EID: 0031499697     PISSN: 08992363     EISSN: None     Source Type: Journal    
DOI: 10.1215/08992363-9-2-267     Document Type: Review

References (61)

1. The quotation comes from a button found in a local record store in San Diego, California.
2. In doing so, I have sought to retrace Benedict Anderson's suggestion of nationalism's intrinsic dependence on death as a means of "command[ing] . . . profound emotional legitimacy" in his now classic work, Imagined Communities: Reflections on the Origins and Spread of Nationalism, 2nd edition (London: Verso, 1991), pp. 4, 10-11, 204-6. See also my essay, "Nationalism, Imagery and the Filipino Intelligentsia of the Nineteenth Century," in Discrepant Histories: Translocal Essays in Filipino Cultures, Vicente L. Rafael, ed. (Philadelphia: Temple University Press, 1995), 133-158. For drawing me to reflect on the affective politics of nationalism, I thank Brian Mussumi whose dense and yet to be published essay, "The Political Economy of Belonging and the Logic of Relation," has been richly suggestive.
3. In doing so, I have sought to retrace Benedict Anderson's suggestion of nationalism's intrinsic dependence on death as a means of "command[ing] . . . profound emotional legitimacy" in his now classic work, Imagined Communities: Reflections on the Origins and Spread of Nationalism, 2nd edition (London: Verso, 1991), pp. 4, 10-11, 204-6. See also my essay, "Nationalism, Imagery and the Filipino Intelligentsia of the Nineteenth Century," in Discrepant Histories: Translocal Essays in Filipino Cultures, Vicente L. Rafael, ed. (Philadelphia: Temple University Press, 1995), 133-158. For drawing me to reflect on the affective politics of nationalism, I thank Brian Mussumi whose dense and yet to be published essay, "The Political Economy of Belonging and the Logic of Relation," has been richly suggestive.
4. Karl Schoenberger, "Living Off Expatriate Labor," Los Angeles Times, August 1, 1994, A1.
5. Quoted in Schoenberger, ibid., p. A16.
6. See Jonathan Okamura, "The Filipino American Diaspora: Sites of Space, Time and Ethnicity" in Gary Y, Okihiro, ed., Privileging Sites: Positions in Asian American Studies (Pullman, WA: Washington State University Press, forthcoming); Su Cheng Chan, Asian Americans: An Interpretive History (Boston: Twayne Publishing, 1991); and Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2: 241-273, and Filipino-American Lives (Philadelphia: Temple University Press, 1995), See also the brilliant essay by Neferti X. Tadiar, "The Alimentary Struggle of Dogeaters," forthcoming in positions.
7. See Jonathan Okamura, "The Filipino American Diaspora: Sites of Space, Time and Ethnicity" in Gary Y, Okihiro, ed., Privileging Sites: Positions in Asian American Studies (Pullman, WA: Washington State University Press, forthcoming); Su Cheng Chan, Asian Americans: An Interpretive History (Boston: Twayne Publishing, 1991); and Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2: 241-273, and Filipino-American Lives (Philadelphia: Temple University Press, 1995), See also the brilliant essay by Neferti X. Tadiar, "The Alimentary Struggle of Dogeaters," forthcoming in positions.
8. See Jonathan Okamura, "The Filipino American Diaspora: Sites of Space, Time and Ethnicity" in Gary Y, Okihiro, ed., Privileging Sites: Positions in Asian American Studies (Pullman, WA: Washington State University Press, forthcoming); Su Cheng Chan, Asian Americans: An Interpretive History (Boston: Twayne Publishing, 1991); and Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2: 241-273, and Filipino-American Lives (Philadelphia: Temple University Press, 1995), See also the brilliant essay by Neferti X. Tadiar, "The Alimentary Struggle of Dogeaters," forthcoming in positions.
9. See Jonathan Okamura, "The Filipino American Diaspora: Sites of Space, Time and Ethnicity" in Gary Y, Okihiro, ed., Privileging Sites: Positions in Asian American Studies (Pullman, WA: Washington State University Press, forthcoming); Su Cheng Chan, Asian Americans: An Interpretive History (Boston: Twayne Publishing, 1991); and Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2: 241-273, and Filipino-American Lives (Philadelphia: Temple University Press, 1995), See also the brilliant essay by Neferti X. Tadiar, "The Alimentary Struggle of Dogeaters," forthcoming in positions.
10. See Jonathan Okamura, "The Filipino American Diaspora: Sites of Space, Time and Ethnicity" in Gary Y, Okihiro, ed., Privileging Sites: Positions in Asian American Studies (Pullman, WA: Washington State University Press, forthcoming); Su Cheng Chan, Asian Americans: An Interpretive History (Boston: Twayne Publishing, 1991); and Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2: 241-273, and Filipino-American Lives (Philadelphia: Temple University Press, 1995), See also the brilliant essay by Neferti X. Tadiar, "The Alimentary Struggle of Dogeaters," forthcoming in positions.
11. Among the "tons and tons of baggage" that Quiros refers to are large boxes commonly known as "balikbayan boxes" which have been staple features of balikbayan identity for the last twenty-five years. Supplanting the discarded boxes of computer equipment, canned goods and Pampers diapers that were used in the 1970s and early 1980s to pack gifts (pasalubongs) that visiting immigrants felt obliged to bring back to their relatives in the Philippines, standardized cardboard boxes marked "balikbayan box" began to be manufactured by enterprising Filipino-American entrepreneurs in the mid-1980s. As with the found boxes used in an earlier period, balikbayan boxes are made to conform to airline regulations on the maximum allowable size of checked-in baggage. Large enough to contain the quantities and variety of pasalubongs, balikbayan boxes are also cheap and disposable alternatives to more costly suitcases. Such boxes are the material evidence of immigrant success as much as they are symbolic of the promise of immigration itself. Thus they constitute the materialization of a desire realizable only outside of the nation, yet recognizable only within its borders. The balikbayan box is thus a kind of social hieroglyph indexing a Filipino-American immigrant social formation predicated on the improvisation and subsequent standardization of a hybrid "type": a subject at once neocolonial and national. I thank Rudy and Cecile Martija, Bayani and Rosemary Rafael for shedding light on the matter of balikbayan boxes. See also Linda Basch, Nina Click Schiller and Cristina Blanc Szanlon, Nations Unbound: Transnational Projects, Postcolonial Predicaments and Deterritorialized Nation-States (Amsterdam: Gordon and Breach, 1994), pp. 256-258.
12. Among the "tons and tons of baggage" that Quiros refers to are large boxes commonly known as "balikbayan boxes" which have been staple features of balikbayan identity for the last twenty-five years. Supplanting the discarded boxes of computer equipment, canned goods and Pampers diapers that were used in the 1970s and early 1980s to pack gifts (pasalubongs) that visiting immigrants felt obliged to bring back to their relatives in the Philippines, standardized cardboard boxes marked "balikbayan box" began to be manufactured by enterprising Filipino-American entrepreneurs in the mid-1980s. As with the found boxes used in an earlier period, balikbayan boxes are made to conform to airline regulations on the maximum allowable size of checked-in baggage. Large enough to contain the quantities and variety of pasalubongs, balikbayan boxes are also cheap and disposable alternatives to more costly suitcases. Such boxes are the material evidence of immigrant success as much as they are symbolic of the promise of immigration itself. Thus they constitute the materialization of a desire realizable only outside of the nation, yet recognizable only within its borders. The balikbayan box is thus a kind of social hieroglyph indexing a Filipino-American immigrant social formation predicated on the improvisation and subsequent standardization of a hybrid "type": a subject at once neocolonial and national. I thank Rudy and Cecile Martija, Bayani and Rosemary Rafael for shedding light on the matter of balikbayan boxes. See also Linda Basch, Nina Click Schiller and Cristina Blanc Szanlon, Nations Unbound: Transnational Projects, Postcolonial Predicaments and Deterritorialized Nation-States (Amsterdam: Gordon and Breach, 1994), pp. 256-258.
13. Conrado de Quiros, "Bracing for Balikbayans," in Flowers from the Rubble (Pasig, Metro Manila: Anvil Publishing, 1990), 139-141. All references to this text will appear in the main body of the essay.
14. For a classic formulation of this notion, see Renato Constantino's "The Miseducation of the Filipino," in The Filipino in the Phillipines (Quezon City: Malaya Books, 1966), p. 41.
15. For discussions of the historical importance of walang hiya, see Reynaldo Ileto, Pasyon and Revolution: Popular Uprisings in the Philippines, 1840-1940 (Quezon City: Ateneo de Manila Press, 1980); Vicente L. Rafael, Contracting Colonialism: Translation and Christian Conversion in Tagalog Society Under Early Spanish Rule (Durham: Duke University Press, 1993), pp. 110-135.
16. For discussions of the historical importance of walang hiya, see Reynaldo Ileto, Pasyon and Revolution: Popular Uprisings in the Philippines, 1840-1940 (Quezon City: Ateneo de Manila Press, 1980); Vicente L. Rafael, Contracting Colonialism: Translation and Christian Conversion in Tagalog Society Under Early Spanish Rule (Durham: Duke University Press, 1993), pp. 110-135.
17. For a lucid account of the cultural transformations of "Filipino-ness" in the late-twentieth century U.S., see Yen Le Espiritu, "The Intersection of Race, Ethnicity, and Class: The Multiple Identities of Second-Generation Filipinos," Identities 1, 2 (1994): 249-273.
18. See for example the riveting accounts of OCWs in Japan in Rey Ventura, Underground in Japan (London: Jonathan Cape, 1992), and Maria Rosario P. Ballescas, Filipino Entertainers in Japan: An Introduction (Quezon City: Foundation for Nationalist Studies, 1992). Also instructive are the collected letters from OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Liham Mula sa Mga OCW (Pasig, Metro Manila: Anvil Publishing, 1995). See also The Labor Trade: Filipino Migrant Workers Around the World (London: Catholic Institute for International Relations, 1987); and Jane Margold, "Narratives of Masculinity and Transnational Migration: Filipino Workers in the Middle East," in Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia, Aihwa Ong and Michael Peletz, eds. (Berkeley: University of California Press, 1995), 274-298.
19. See for example the riveting accounts of OCWs in Japan in Rey Ventura, Underground in Japan (London: Jonathan Cape, 1992), and Maria Rosario P. Ballescas, Filipino Entertainers in Japan: An Introduction (Quezon City: Foundation for Nationalist Studies, 1992). Also instructive are the collected letters from OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Liham Mula sa Mga OCW (Pasig, Metro Manila: Anvil Publishing, 1995). See also The Labor Trade: Filipino Migrant Workers Around the World (London: Catholic Institute for International Relations, 1987); and Jane Margold, "Narratives of Masculinity and Transnational Migration: Filipino Workers in the Middle East," in Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia, Aihwa Ong and Michael Peletz, eds. (Berkeley: University of California Press, 1995), 274-298.
20. See for example the riveting accounts of OCWs in Japan in Rey Ventura, Underground in Japan (London: Jonathan Cape, 1992), and Maria Rosario P. Ballescas, Filipino Entertainers in Japan: An Introduction (Quezon City: Foundation for Nationalist Studies, 1992). Also instructive are the collected letters from OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Liham Mula sa Mga OCW (Pasig, Metro Manila: Anvil Publishing, 1995). See also The Labor Trade: Filipino Migrant Workers Around the World (London: Catholic Institute for International Relations, 1987); and Jane Margold, "Narratives of Masculinity and Transnational Migration: Filipino Workers in the Middle East," in Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia, Aihwa Ong and Michael Peletz, eds. (Berkeley: University of California Press, 1995), 274-298.
21. See for example the riveting accounts of OCWs in Japan in Rey Ventura, Underground in Japan (London: Jonathan Cape, 1992), and Maria Rosario P. Ballescas, Filipino Entertainers in Japan: An Introduction (Quezon City: Foundation for Nationalist Studies, 1992). Also instructive are the collected letters from OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Liham Mula sa Mga OCW (Pasig, Metro Manila: Anvil Publishing, 1995). See also The Labor Trade: Filipino Migrant Workers Around the World (London: Catholic Institute for International Relations, 1987); and Jane Margold, "Narratives of Masculinity and Transnational Migration: Filipino Workers in the Middle East," in Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia, Aihwa Ong and Michael Peletz, eds. (Berkeley: University of California Press, 1995), 274-298.
22. See for example the riveting accounts of OCWs in Japan in Rey Ventura, Underground in Japan (London: Jonathan Cape, 1992), and Maria Rosario P. Ballescas, Filipino Entertainers in Japan: An Introduction (Quezon City: Foundation for Nationalist Studies, 1992). Also instructive are the collected letters from OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Liham Mula sa Mga OCW (Pasig, Metro Manila: Anvil Publishing, 1995). See also The Labor Trade: Filipino Migrant Workers Around the World (London: Catholic Institute for International Relations, 1987); and Jane Margold, "Narratives of Masculinity and Transnational Migration: Filipino Workers in the Middle East," in Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia, Aihwa Ong and Michael Peletz, eds. (Berkeley: University of California Press, 1995), 274-298.
23. See for example the letters of OCWs in Justino Dormiendo, Nagmamahal, Flor: Mga Sulat Mula sa OCW (Pasig, Metro Manila: Anvil Publishing, 1995).
24. Jo-Ann Maglipon, "DH in HK," in Primed: Selected Stories, 1972-1992 (Pasig, Metro Manila: Anvil Publishing, 1993), 45-53.
25. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
26. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
27. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
28. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
29. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
30. See Reynaldo Ileto, "Rizal and the Underside of Philippine History," in Moral Order and the Question of Change: Essays on Southeast Asian Thought, David Wyatt and Alexander Woodside, eds. (New Haven: Yale Southeast Asia Program Series, 1982), 274-337; "Tagalog Poetry and the Perception of the Past in the War against Spain," in Perceptions of the Past in Southeast Asia, David Marr and Anthony Reid, eds. (Singapore: Heineman, 1979), 374-400; "The Unfinished Revolution in Philippine Political Discourse," Tonan Ajia Kenkyu (Southeast Asian Studies, Kyoto) 31, 1 (June 1993): 62-82; "The Past in the Present Crisis," in The Philippines after Marcos, Ron May and Francisco Nemenzo, eds. (London: Croom Helm, 1985), 7-16; "Orators and the Crowd: Philippine Independence Politics, 1910-1941," in Reappraising an Empire, Peter Stanley, ed. (Cambridge: Harvard University Press, 1984), 85-114; and his book Pasyon and Revolution (Quezon City: Ateneo de Manila Press, 1980).
31. The citations from above appear respectively in Jerry Barrican, "Anybody but Lakas," Manila Chronicle, March 19, 1995, 5; and "Rage, Rage," March 19, 1995 Philippine Daily Inquirer (PDI).
32. The citations from above appear respectively in Jerry Barrican, "Anybody but Lakas," Manila Chronicle, March 19, 1995, 5; and "Rage, Rage," March 19, 1995 Philippine Daily Inquirer (PDI).
33. The quote is from James T. Siegel and Kenji Tsuchiya, "Invincible Kitsch, or As Tourists in the Age of Des Alwi," Indonesia 50 (October, 1990): 61-76.
34. The quotes are from PDI, March 19, 1995, 12; and Straits Times (Singapore), hereafter cited as ST, April 17, 1995. My thanks to C.J. Wan-ling Wee and Paul Kratoska for generously providing me with copies of this newspaper.
35. The quotes are from PDI, March 19, 1995, 12; and Straits Times (Singapore), hereafter cited as ST, April 17, 1995. My thanks to C.J. Wan-ling Wee and Paul Kratoska for generously providing me with copies of this newspaper.
36. PDI, March 29, 1995, 1.
37. The quotes above come from Gerard Ramos, "Turning Tragedy into Profit," PDI, March 28, 1995, 7; and Teddy Casino, "Flor Contemplacion (the Movie)," PDI, March 29, 1995, 8.
38. The quotes above come from Gerard Ramos, "Turning Tragedy into Profit," PDI, March 28, 1995, 7; and Teddy Casino, "Flor Contemplacion (the Movie)," PDI, March 29, 1995, 8.
39. Raul J. Palabrica, "Crime Pays for Some Movie Producers," PDI, April 1, 1995, 5.
40. Vicente L. Rafael, "Anticipating Nationhood: Collaboration and Rumor in the Japanese Occupation of Manila," Diaspora 1, 1 (Spring 1991): 67-82. For a penetrating discussion of rumors, gossip and other forms of "idle talk" in relation to everyday life, see Martin Heidegger, Being and Time, John Macquarrie and Edward Robinson, trans. (New York: Harper and Row, 1962), pp. 211-217. I thank James Siegel for bringing this text to my attention.
41. Vicente L. Rafael, "Anticipating Nationhood: Collaboration and Rumor in the Japanese Occupation of Manila," Diaspora 1, 1 (Spring 1991): 67-82. For a penetrating discussion of rumors, gossip and other forms of "idle talk" in relation to everyday life, see Martin Heidegger, Being and Time, John Macquarrie and Edward Robinson, trans. (New York: Harper and Row, 1962), pp. 211-217. I thank James Siegel for bringing this text to my attention.
42. Fenella Cannell, "Catholicism, Spirit Mediums and the Ideal of Beauty in a Bicolano Community in the Philippines," Ph.D. dissertation, University of London, 1991, pp. 221-230.
43. My understanding of the work of mourning is indebted to the classic account by Sigmund Freud, "Mourning and Melancholia," in the Standard Edition of the Complete Psychological Works of Sigmund Freud, James Strachey, ed. and trans., 24 volumes (London: Hogarth Press, 1953-74), v. 14, 239-60. I have also profitted from the ethnographies of mourning in Marilyn Ivy, Discourses of the Vanishing: Modernity, Phantasm, Japan (Chicago: University of Chicago Press, 1995), 141-191; and James T. Siegel, Solo in the New Order: Language and Hierarchy in an Indonesian City (Princeton: Princeton University Press, 1986), 257-276.
44. My understanding of the work of mourning is indebted to the classic account by Sigmund Freud, "Mourning and Melancholia," in the Standard Edition of the Complete Psychological Works of Sigmund Freud, James Strachey, ed. and trans., 24 volumes (London: Hogarth Press, 1953-74), v. 14, 239-60. I have also profitted from the ethnographies of mourning in Marilyn Ivy, Discourses of the Vanishing: Modernity, Phantasm, Japan (Chicago: University of Chicago Press, 1995), 141-191; and James T. Siegel, Solo in the New Order: Language and Hierarchy in an Indonesian City (Princeton: Princeton University Press, 1986), 257-276.
45. My understanding of the work of mourning is indebted to the classic account by Sigmund Freud, "Mourning and Melancholia," in the Standard Edition of the Complete Psychological Works of Sigmund Freud, James Strachey, ed. and trans., 24 volumes (London: Hogarth Press, 1953-74), v. 14, 239-60. I have also profitted from the ethnographies of mourning in Marilyn Ivy, Discourses of the Vanishing: Modernity, Phantasm, Japan (Chicago: University of Chicago Press, 1995), 141-191; and James T. Siegel, Solo in the New Order: Language and Hierarchy in an Indonesian City (Princeton: Princeton University Press, 1986), 257-276.
46. Accounts of the funeral and its immediate aftermath can be found in PDI and ST issues of March 27-29, 1995.
47. Conrado de Quiros, "Phenomenon," PDI, March 27, 1995, 6.
48. Ibid.
49. To get a sense of the historical origins of death as the locus for reconceiving linguistic and social hierarchy, see Vicente L. Rafael, "Paradise and the Reinvention of Death," in Contracting Colonialism, 167-209.
50. See Socorro Engañe-Sapnit, ed., Ninoy: Ideals and Ideologies, 1932-1983 (Hong Kong: Sanford Printing Press, 1993, for the Benigno S. Aquino, Jr. Foundation). The quotation is from Ninoy's mother, Doña Aurora Aquino cited on p. 149. Photographs of Ninoy's corpse as it was displayed in public appear on pp. 82-86. My thanks to David and Rina Rafael for providing me with this book.
51. Teodoro Benigno, cited in Nimma Gosh, "Manila Turns Maid's Case into Singapore Bashing," ST, March 22, 1995, 27. Guilt itself could metamorphose into "shame" then back into guilt again as in Jessica Zafra's remarks: "Maybe deep down inside our collective psyche, we're ashamed that our people have to go abroad and get pushed around so their families at home can lead decent lives. Maybe we're guilty because we can't take care of our own people, so we allow them to get maltreated in other lands while the dollars they send back fuel our economy," in "The Long Hot Simmer," Today, April 1, 1995, B5.
52. Teodoro Benigno, cited in Nimma Gosh, "Manila Turns Maid's Case into Singapore Bashing," ST, March 22, 1995, 27. Guilt itself could metamorphose into "shame" then back into guilt again as in Jessica Zafra's remarks: "Maybe deep down inside our collective psyche, we're ashamed that our people have to go abroad and get pushed around so their families at home can lead decent lives. Maybe we're guilty because we can't take care of our own people, so we allow them to get maltreated in other lands while the dollars they send back fuel our economy," in "The Long Hot Simmer," Today, April 1, 1995, B5.
53. For a discussion of the history of Taglish, see Vicente L. Rafael, "Taglish, or the Phantom Power of the Lingua Franca," Public Culture 8, 1 (Fall 1995): 101-126.
54. "Inday Badiday" is the pen name of Lourdes Jimenez Carvajal. Raised in an upper-middle- class family in Manila, she started her show biz career in the middle of the 1960s and took on a pen name to save her family from the potential embarrassment of being associated with such working class proclivities as movie stars and Tagalog movies. My thanks to Lulu Reyes for this information.
55. Inday Badiday, "Flor, The Superstar," PDI, March 25, 1995, C5.
56. Inday Badiday, "Nora Plays Die-hard Noranian in Flor Movie," PDI, 29 March 95, p. 1; "The Other Superstar," PDI, April 1, 1995, C2.
57. Inday Badiday, "Nora Plays Die-hard Noranian in Flor Movie," PDI, 29 March 95, p. 1; "The Other Superstar," PDI, April 1, 1995, C2.
58. Inday Badiday, "Flor and Delia's Never-Ending Story," PDI, April 8, 1995, D4.
59. See "Vicious Rumors," PDI, March 23, 1995, 7; and ST, April 20 and 24, 1995, which detail the rumors regarding the drugging, torture and rape of Contemplacion in prison.
60. See "Vicious Rumors," PDI, March 23, 1995, 7; and ST, April 20 and 24, 1995, which detail the rumors regarding the drugging, torture and rape of Contemplacion in prison.
61. Cannell, "Catholicism," pp. 224-30.