The Urian Anthology 1990-1999

Redemption of a Decade in Philippine Cinema

by Francis Joseph A. Cruz

We are a sentimental people. We thrive in captured memories: photographs of ourselves backdropped by famous locations in lands we’ve visited, memorabilia from baptisms, weddings, and anniversaries, essential souvenirs from personally important events in our lives. We are constantly nagged by a fear that lest we have tangible representation of points of reminiscence, we tend to forget. And we do forget.

Our country’s history is haunted constantly by recurring themes of failures, followed by great victories, followed by forgetting, followed by failures, and so on. We establish monuments, statues, and shrines. We name schools, streets and bridges by events or people that would supposedly inspire us to remember.

We are a nation of forgetful people who constantly scrounge for objects to remember. That is our fault. That is also our virtue.

Perhaps the biggest representation of this irony is our cinema. We are proud of it, sure. We rejoice when a Filipino film wins awards overseas. Unfortunately, jubilation is fleeting, if not totally hypocritical. We only recognize our cinema when it receives foreign accolades. Without them and quite horrifically, with them sometimes, our cinema is treated like junk – both symbolically and literally – thrown in un-airconditioned basements and warehouses to burn or rot.

We remember the greats – the films of Brocka, Bernal, the two De Leons, and Conde – yet we are completely unaware that almost all of their films are inexistent in their original formats, most of their films are available in substandard digital copies, and some of their films are completely lost.

What we have left are descriptions, perhaps two or three paragraphs at most, to have us remember these films which we absolutely have no memories of.

Inasmuch as preserving films are important, the act of chronicling films, whether analytically or journalistically, is essential in recreating memories out of nothing, caused by the failure of a people that views cinema as a disposable thing of the present instead of a cultural stronghold.

It is for this reason that Dr. Nicanor Tiongson should be commended for coming up with The Urian Anthology 1990-1999, a handsome yet heavyset tome containing memories – mostly good with sprinklings of some bad – of a contestable decade in Philippine cinema.

It is an elegant book. Its cover, a sepia-hued collage of several scenes from films, mostly historical and involving national heroes portrayed by different actors and actresses, seduces the onlooker to reminisce the decade when glamorous historical epics apologized for the numerous titillating showcases and brash comedies that populated movie houses.

The decade, described by Tiongson as the “best of times, the worst of times,” saw Philippine commercial cinema at its lowest, where studios literally and figuratively prostituted itself and its talents to battle imports. Yet the decade also showed glimmers of excellence, where filmmakers and even studios experimented and, in turn, paved the way for the seeds of what was to come the next decade.

A quick skim through the pages reflects the differing facets that defined the decade. Stills from the numerous films adorn the margins of the book, detailing the highs and lows of cinema, where the same actors played national heroes and rapists, the same actresses portrayed dignified women and prostitutes.

The reviews, selected by Tiongson from the Manunuri’s own roster of critics ranging from the enlightening like Hammy Sotto to the populists like Butch Francisco, are important because most of them reflect the critical reaction during the time of the film’s release, approximating, at least to the current reader, how a film was over-appraised or under-appraised.

The various articles, academically rationalizing the pleasant and unpleasant movements and genres that emerged out of the dire economic circumstance of the industry, are springboards for discourse.

The interviews of the decade’s defining filmmakers are also interesting, especially those of filmmakers who continue to work today who might have sacrificed some of the artistry they preach about to survive the dehumanizing rigors of present-day commercial filmmaking.

For whatever its worth, for however critics and filmmakers acknowledge it now, the decade that Tiongson’s indispensible labor of love gives focus to, as exemplified by the collection of articles that seeks not to blindly honor but only to document the decade that passed, is an amalgam of colors, themes, moralities, and levels of artistry that Philippine cinema is evolving into.

Little by little, as a subtle thread of a narrative develops as Tiongson’s carefully conceived book closes to a finish with filmographies of the decade, we acknowledge that Philippine cinema lives – through the good times and the bad.

Personalities pass. Directors retire. Studios fold. Cinema continues, constantly reinventing itself, constantly changing. The Urian Anthology 1990-1991 is the suitable memoir for this nation of forgetful filmgoers to remember that cinema is of value and should be valued.

I just hope that we do not become content with articles and pictures, and start watching these films, and if they are unavailable because of reasons beyond our control, start clamoring the government for a film archive to save us from the dangers of forgetting.

(First published in Starweek Magazine, 24 October 2010)

The Social Network (2010)

The Social Network (David Fincher, 2010)

David Fincher’s The Social Network opens inside a bar where Mark Zuckerberg (Jessie Eisenburg), future billionaire and inventor of Facebook, and Erica Albright (Rooney Mara), Zuckerberg’s very-near-future ex-girlfriend and inspiration for a chauvinistic blog post and website Facemash, are in the middle of a rather lopsided conversation with Zuckerberg leading in amount of words and ideas blabbered in a minute and Albright obviously trailing behind. The setting, although not very long ago, harkens to an era when face-to-face relations have not been threatened with obsolescence. The bar is packed. Talk is lively. That is pre-Facebook, pre-the era of living both real and cyber lives with equal importance, pre-breakups via change in the relationship status in profile pages.

If the internet has made the world smaller, Facebook has turned the inhabitants of that shrunk world into codes and scripts that are all interconnected and worse, predictable. Facebook is not addictive because it was made to be addictive. It is addictive because it simulates the social aspect of modern human living. What Facebook members do in the website resembles, with hardly any artificial intervention, how we act and speak in real life. The fact that the inspirations for Facebook are ignited from the social systems of a university campus reflects the probable lapse in the so-called human free will that the success of the social networking website feeds from.

All this is of course touched upon by Fincher tangentially. What The Social Network is more concerned with is Zuckerberg’s story, how a seemingly unlikable Harvard student turned billionaire in a span of a few years and changed the world. It is a story that plays very much like a corporate thriller, except that the characters, instead of being motivated primarily by the greed that consumes adults, are all twenty-something dreamers whose wealth and greatness are mere byproducts of wrestling with their own immaturities and lack of world-readiness. Thus, sprinkled in between plot-forwarding scenes and dialogue are the portraits that are not always patronizing of Zuckerberg’s character but enunciates his humanity, such as when his new-found fame got him a first stab at sex, or what results right after, when he sees his ex-girlfriend and attempts to utilize his fame to undo the insults resulting from his foolish brashness and insensitivity in the film’s opening scene.

At the same time though, The Social Network does not attempt accuracy. In fact, the characters that Fincher and Sorkin created for the film are only stereotypes of who these personalities could be in real life. It is as if these characters are seen not through a biographer’s precise inquisitiveness or a journalist’s adherence to codes of ethics, but through their very own Facebook profiles, where tagged photos, albums, hobbies, interests, likes and relationship statuses are enough to create an idea of who the person behind the profile could be. In a way, the film relishes in the idea of seeing the characters, which are essentially film-friendly sketches of more complex personalities the audience might never have the privilege of knowing, interact as such, extended sketches of what these people were in Harvard: competitive jocks, unsociable nerds, negligible sidekicks, and objects of desire. Fantastically too, this is primarily how Facebook works, by encapsulating people in a few web pages consisting of pictures, basic information and relations, and allowing the casual onlooker a pre-conceived notion of the person via his profile, and thus, giving him the opportunity to judge via his response to the random Add Friend request.

Despite its liberal interpretation of the Facebook founding story, turning what in my mind is a monotonous and maybe sometimes exciting amalgamation of boring lawsuits, endless nights in computer gibberish and mental masturbation, and utter lack of sexy sex, Fincher and Sorkin succeeds in romanticizing the unromantic, cinematizing the un-cinematic, and humanizing the potentially dehumanizing website that has turned Zuckerberg into an icon of this generation of millionaires and billionaires who’ve reached their economic peaks at the same time they’re discovering their own maturities. It’s a generation, as exemplified in one of the scenes where Zuckerberg is asked a question by an elderly lawyer but his mind is elsewhere and when scolded by the elderly lawyer delivers a witty retort that is impossible to deflect without sounding foolish, that cannot by manhandled by dinosaurs of a disappearing era. The speed of change is indisputable in the film which details the pre-Facebook and post-Facebook eras with satisfying details, although blanketed with the familiar dramas of Zuckerberg and company.

The ending, where Zuckerberg ends up alone after a full day of depositions and argumentations in the conference room, toying with his Facebook page, adding Erica Albright as one of his friends in the networking site, and refreshing his internet browser every few seconds to see if his ex-girlfriend responds to his request, is a very potent portrait of creator succumbing to his creation. It details the very mechanism of human interaction that Facebook or any other high technology simulator of human behavior can never replicate, and that is the ability to feel and the free will to act on that feeling. A billionaire in his early twenties, the founder of the most popular website in the planet, a ruthless and conniving businessman, Zuckerberg, at that moment, is without what he wants and needs the most. It is the fact that it is the mechanical and a little bit humorous redundancy that his creation inevitably lured him into mindlessly committing that exposes his biggest failure amidst his famous successes that makes the scene, and the entire film, a worthwhile, if not enlightening journey into what kind of social creatures our human race is transforming into.

On Lav Diaz

On Lav Diaz

Lav Diaz, considered by many as the figurehead of what Philippine independent cinema should be, started his career as filmmaker under the auspices of Regal, one of the biggest and most prolific film studios in the country. The films he made for Regal and its subsidiaries, from Serafin Geronimo, Kriminal ng Baryo Concepcion (Serafin Geronimo, Criminal of Barrio Concepcion, 1998) to Hesus Rebolusyonaro (Hesus the Revolutionary, 2002), bear a voice that can’t simply be relegated in a passé concept of cinema as entertainment and commodity. As expected, none of the films he made for the commercial film studio made money, but it earned for the country a true artist, uncompromising even in the face of capitalist demands.

Batang West Side (West Side Avenue, 2001), about a Filipino-American investigator who wrestles with personal demons while examining the murder of another Filipino-American in New Jersey, unshackled Diaz from the restraints of commercial filmmaking. Clocking at five hours, the film pursued an aesthetic that is like no other in Philippine cinema, where the camera, mostly unmoving, demands patience and contemplation, because the film itself requires it. Diaz’s next films, Ebolusyon ng Isang Pamilyang Pilipino (Evolution of a Filipino Family, 2004), Heremias (2006), Kagadanan sa banwaan ning mga Engkanto (Death in the Land of Encantos, 2007), and Melancholia (2008), whose running times ranges from nine to twelve hours and themes explore a spectrum that begins with the very personal and ends with the political or the philosophical, reinforces Diaz’s role in cinema. He is indeed one of the most essential filmmakers to have ever come out of the Philippines.

It is indisputable that Diaz is talented. He has an innate ability of sustaining even the most stubborn of interests with just one unmoving and monochromatic image. Take any of the staggered shots in any of his post-Batang West Side films, where depth, detail, and drama are encompassed with economy of aesthetics, and one would immediately notice that Diaz’s reflexes as a filmmaker is not bound by the limitations of what can be capture onscreen. Perhaps what drives Diaz’s cinema to go beyond the cursory demands of why cinema was invented in the first place, is his faith in it, that cinema is not twenty four lies per second, as Jean-Luc Godard would put it, but is actually twenty four or more not-so-convenient truths per second. If Diaz’s faith in cinema is unburdened by cynicism, why then can’t he demand the same faith from his audience? Truth be told, Diaz’s film may be bleak and therefore taxing to Hollywood-fed sensibilities, but the reward of not just sitting through his cinema, but taking part in his cinema, is priceless.

(Written for Lav Diaz's profile as fellow of the John Simon Guggenheim Memorial Foundation.)

I Do (2010)

I Do (Veronica Velasco, 2010)

Sometimes a kiss is just not enough. After the redundancy and tedium of romancing, fighting, and forgiving that has been the standard storyline of most if not all recent romantic comedies, the pay-off of seeing the onscreen lovers lock lips in slow motion has been quite unrewarding. Tradition demands that the only acceptable conclusion to any romance is a wedding. Veronica Velasco’s I Do endeavors to innovate on traditions by telling the tale, which according to her and co-writer Jinky Laurel is based on a true story, of a couple whose attempts at being wed are often foiled.

Yumi (Erich Gonzalez) is a hopeless romantic whose mission in life is to find the one to tie the knot with in the dream wedding that she has been obsessing over since her younger years. Lance (Enchong Dee), her Chinese boyfriend, is suddenly faced with the decision of marrying her to the chagrin of her strictly traditional Chinese family, when she discovers that their seemingly innocent romance has produced for them an offspring. Amidst cultural differences, financial un-readiness, overbearing families, and the incoherent advices of close friends, they struggle, stumble, and carelessly rush to the finish line, the dream wedding Yumi has been longing for.

Gonzalez and Dee do make a charming couple. It helps that their performances here are grounded on romantic naiveté and youthful cluelessness, making their fated scenario and their sometimes incredulous reactions to that scenario more believable. The supports, on the other hand, are a mixed bag. The performances of veteran comedians Dennis Padilla and Pokwang infuse Yumi’s humble but earnest parents an amiable sheen. The tacked-on friends, with the exception of Janus del Prado’s pathetically enamored best friend who spurts pessimistic love quotes to hide his feelings for Yumi, are more annoying than alluring, adding more to the unnecessary clunk of the film.

Velasco acknowledges the comedy in the obsession with weddings. As the apt conclusion to any love story, the ceremony represents a collective desire of any lover to cap the uncertainties of pre-marital romantic relationships with something that resembles a fairy tale ending. I Do both flourishes and wallows in its overt comedic intent. Although very careful not to tread past the boundaries of what formula dictates, the writing is mostly witty. However, there seems to be an overabundance of wit and a redundancy of some of the comedic efforts, to the point that the dramatic parts, the portions that feel like the soul of the film, are pushed to the margins. It’s not that the film is not funny. With Dennis Padilla and Pokwang lending their comedic mettle to the already absurd situations conjured by Velasco and Laurel, it’s impossible not to be swayed to at least chuckle at some of the gags. Yet the comedy or perhaps the brand of humor utilized that hinders the film from being anything more than a joyous although momentary diversion.

I Do ends not with a kiss, not with a wedding, but in a heartfelt portrait of familial acceptance. It’s the romantic comedy graduating from the romance and the comedy, bursting the bubble that the lovers created for themselves and realizing that the world is not all about them and the exploits they have encountered in the name of their infallible romance. It is also about other people: the parents that can only long to see their daughter happy, the parents that believe they solely know what’s best for their child, the friends, and the dejected lover. Romances should never end with a kiss, or a wedding, or the promise of love for the rest of their now united lives. I Do, for all its faults and indulgences, invested in an ending that feels like a truly happily ever after.

(Cross-published in Twitch.)

Vapor Trail (Clark) (2010)

An archived photograph of the Filipino-American war as shown

in John Gianvito's Vapor Trail (Clark)

Aftermath

by Francis Joseph A. Cruz

I once fancied myself a history buff, memorized all the events, the dates, the personalities, and other specifics. I was necessarily fascinated by the fact that these events, although involving unheard of elements like war, bloodshed and political intrigue, were real and that they happened in the same world that I exist in. That these events happened in the past gave me a god-like stance of observing them, studying them, memorizing them within a safety that is comforting. The immediate rewards of this fascination with history included top grades in social sciences and an infamy for being a reliable source of trivia.

Trivia. That was all history was for me and presumably most of the world’s work-a-day citizens. As soon as we participate in the seemingly grand but realistically humdrum race called life, we conveniently forget the lessons of the trivial past and replace them with a mentality of “what’s in it for me in the future.” The several EDSA Revolutions all seem like blurs, all parades of empty symbols of the color yellow, the Laban sign, and the humongous Mama Mary standing guard atop a Catholic shrine. For majority of us who are in it for the future consider these symbols as emblems of the promises that they once were and are rejuvenated as continuing promises, not necessarily as a linkage of the persistence of history as a reason for the woes of the present.

Alexis and Nika were murdered on September 1, 2009 in Alexis’ house in West Triangle. Alexis was a film critic, nay, a film activist who spread himself and whatever resources he has amassed during his lifetime for the goal of film education, whether it be to salvage whatever remains of whatever film legacy the Philippines has or to simply broaden the tastes of Filipinos to try films more complicated than the traditional offerings of Hollywood and its local counterparts. Again, all of these are just trivia, bits and pieces of information that newspapers would publish for a semblance of currency in their news-telling. Again, that’s that, a piece of history for the now-enamored-then-oblivious history buffs in high school. The truth of the matter is that their deaths have left an immense void in the advocacy that they concentrated their efforts on.

One of Alexis’ foremost projects was to set-up informal screenings right at the heart of the hangouts of the middle-class and upper-class Filipinos, presumably to bring intelligent films into the consciousness of those with the most capabilities to move and change the pitiful status quo. Thus, the Fully Booked Film Series was born. Imagine. The static shots of Lav Diaz, the beautiful experimentations of Raya Martin, the ultra-personal visual poems of John Torres, and the sensible madness of Khavn just a few meters away from Batman, Spider-man, Archie, Calvin and Hobbes. The irony of it all is just the cherry on top. The meat of the project is that these films, criticized for only being devoured by film enthusiasts outside the country, are being screened in the Philippines, for free, and with the directors and film experts present to answer or at least acknowledge hopefully sensible questions.

A few months after the deaths of Alexis and Nika, the Fully Booked Film Series re-introduced itself as the Tioseco-Bohinc Film Series in appreciation of the two film lovers’ contribution to its existence. In consonance with the recent happenings in the Philippine cinema scene, a very apt screening of John Gianvito’s Vapor Trail (Clark) was held a few months ago after much prodding from Lav, one of the film’s staunchest supporters. The first part of two documentaries that tackle former United States military bases in the Philippines, the film parades itself as a document of the harrowing effects of the ghosts of these bases, from the contaminations to the water supply to the general forgetfulness of the residents of the subtle woes that the Americans have left behind in the country. The documentary perceptively masks its berating message to the Filipino populace who seem to have contented themselves in treating history as a reason to install crumbling statues in unkempt city plazas while sniffing rugby for pleasure. We are a country of people addicted to momentary flights to landscapes of illusory comforts while everything else in the world is decaying.

In Gianvito’s very personal introduction to the film, where he acknowledged the contribution of Alexis to the film but was only read to the viewers because Gianvito was in Boston and could not go to the screening, he proposes that the Philippines “was robbed of its own independence” by the Americans “at the very moment it had finally achieved liberation from the brutal yoke of Spain is yet one more example of the willful distortion of history by those who benefit from the suppression of inconvenient truths.” The crux of Vapor Trail (Clark) is not only the indictment of the Americans of its overt and subvert crimes against the Philippines but also the indictment of the Filipinos for the act of forgetting and hence, undervaluing and neglecting the gift of liberty that was delivered by our patriots and freedom fighters. The very purpose why this country exists has been overshadowed by tenuous promises of alleviation. The truth is that we are still at war with our colonizers yet there are only very few revolutionaries left fighting, very few nationalistic songs sung, very few real Filipinos left to protect. The rest are slaves to a written history that is too much about trivia and too little about us.

These ramblings are of course products of my own frustration, not anymore about how this country’s history has been morphed into a topic of quiz nights instead of discourse but by the well-founded opinion that to even entertain such an idea is so unpopular, so boring, and so unsophisticated for anyone to spend a few hours of a lazy Sunday for. Vapor Trail (Clark), powerful as it is in its content, in the fact that it is imparted by an American, in the fact that it is too scathingly true to be simply a matter of entertainment or even curiosity, ended with only four people in the audience remaining. Alas, such is the sorry fate of these films that only seek to enlighten and to change mindsets and such is the blessed fate of Christopher Nolan’s Inception that is praised to death by both critics and viewers for its ability to turn fantasy into reality, vice versa ad infinitum. Such is also the fate of those who attempted to inherit Alexis’ woes, finding solutions against all odds to instill a permanent curiosity which will hopefully evolve into a thirst for films of these sort, films whose whispers are louder than the most grandiose explosions in a Michael Bay flick. If only these things can be treated as trivialities. Unfortunately, they can’t so we simply stagger on.

(First published in Uno Magazine, September, 2010, issue)

Eskrimadors (2009)

Eskrimadors (Kerwin Go, 2009)

The action film, a genre that was synonymous with the Philippines a few decades back where the country was producing countless films with heroes waging battles with iconic villains with their pistols or sometimes with only their deep knowledge in street fighting, is near-extinct in the present cinematic climate that fosters repetitive romances and horrific horrors.

It’s not that the country has lost action heroes (Monsour del Rosario, taekwondo champion turned action star, and Ronnie Rickets, action star who also directs, have moved on to politics) or directors adept with action filmmaking (there’s Rico Maria Ilarde who embellishes his horror films with lovingly staged action sequences). I’d wager that the lack of interest has more to do with the proliferation of big-budgeted Hollywood movies in the market. Where entire buildings burst into flames and characters dodge bullets and blows in eye-popping slow motion, the typical fisticuffs and car chases, no matter how adeptly staged, of a locally-produced and hence meagerly budgeted action outing seem outmatched. This is truly unfortunate, as this general lack of interest, caused by America’s cultural imperialism, is hurting our mettle for high-octane and violent filmmaking.

Kerwin Go’s Eskrimadors is not an action film per se. It is a documentary, and a very good one at that. Go centers on eskrima, more popularly known in other parts of the Philippines as arnis, a form of martial arts that primarily makes use of rattan sticks that originated in the island of Cebu. From its anthropologic roots as a sword-fighting method among the islanders down to its present-day popularity in international circles, the documentary carefully and effectively tackles the history of the sport, allowing living legends of eskrima to relay several stories, some of which are the stuff entertaining movies are made of. It’s all interesting. Go’s point in Eskrimadors is less self-congratulatory than it is cautionary, especially when the film’s mode transposes in the end where it feels like the film is lamenting the loss of a cultural treasure to a mixture of globalization and the lack of local interest.

To the martial arts enthusiast, the documentary is something of a well-packaged tribute to a sport that has been sadly relegated locally as mere curiosity when it has actually turned into a world-wide phenomenon. To the uninitiated in the field of martial arts, the documentary is told quite imaginatively, with a distinctly solid narrative flow, and a visual flair that outwits the budgetary constraints of a local independent production. It’s simply fantastic filmmaking. Instead of merely imparting researched knowledge, Go appropriates the brisk rhythm of eskrima into the film. The editing is aptly swift. The music scoring is exhilaration. The visual effects used are never needless. Eskrimadors plays exactly like an eskrima match: fast-paced, spectacular and always entertaining.

Go’s greatest asset in the film are the eskrimadors themselves, who he shoots in action, displaying their expertise and swiftness in maneuvering their rattan sticks. Moreover, interspersed within the documentary are episodes from a fictional retelling of one of those lethal duels that were widespread during eskrima’s early years. The story isn’t so much. It’s plainly about a young man who sees his father die in the hands of a villainous eskrimador in a duel. He trains, and eventually takes vengeance on the villainous eskrimador. What’s fascinating about these short episodes is how expertly directed they are, from the sweeping cinematography, to the exciting action choreography, to the editing, the music, even the acting. These exciting episodes (one happens on top of a hill, another in a dimly lit alleyway, and another right in the middle of a busy marketplace), snuck neatly in an already terrific documentary, can only implore you to take notice of talents, from filmmakers to martial artists, that would otherwise remain unseen, talents that could change the fate of the dying action film genre.

(Cross-published in Twitch.)

Cameroon Love Letter (For Solo Piano) (2010)

Cameroon Love Letter (For Solo Piano) (Khavn dela Cruz, 2010)

A Westerner (Gertjan Zuilhof, voiced by Lourd de Veyra) travels to Cameroon. The place feels foreign. The roads are littered with potholes filled to the brim with muddy water. The cityscapes and the rural towns, while seemingly familiar, are estranged. The cuisine, the nightlife, the culture, they serve no purpose greater than the various museum pieces on display. They are objects of curiosities and temporary fascination.

These are the focal points of the point-and-shoot camera that serves as vessel for memories that are insignificant enough to be discarded from the mind over some time. Cameroon becomes the third-world fantasyland, conveniently draped in alien blue to mask the foreignness of it all and all too eager to please the Westerner. The Westerner is only there to forget his life by piling the African country’s countless exotic mysteries on persisting memories of a failed love.

There are two letters. One is read. The other infrequently appears on screen. One is written by the man addressed to his woman, who left him, making him decide to end his life. As read, it echoes both the intoxicating charms of falling in love and the damned hangover of losing the intoxication to indifference. It aches with reminiscence and aches some more with the thought that a reply is not forthcoming for the letter is meant to be read when geographic distance is not the only factor that separates the former lovers but death. The other is written by the woman, presumably right before leaving her man. It reeks of rationalization for falling in love and falling out of it. Romantic and anti-romantic clichés abound, it burns like a bitch because the words resonate with only the most painful of truths.

The two letters are presented as if they were brutal exchanges in a lover’s quarrel where one adamantly wants out of the relationship while the other pleads for a second, third, fourth chance. Just by the way they are presented and the reflected dispositions of the letter-writers, it already predicts the incurable distance that plagues their love, or whatever remains of it. Clearly, these are two lovers on opposing ends. Such is the inevitability of heartbreak, and because of that, the inevitability of painful empathizing to the melancholy of love lost.

Khavn dela Cruz accompanies the film with live music from an electric piano. The mastermind conjures notes from his instrument in a succession that creates cords and melodies that emphasize the subtle and not-so-subtle emotional tones of the film. It is a score, all at once beautiful, haunting, infuriating, whimsical and lovely, that dissipates as soon as the screening ends, only to remain a memory that wafts quietly alongside the incongruence of the jovial images and the hurtful words of the two letters that make up the vaporous narrative.

Cameroon Love Letter (For Solo Piano)’s several elements seem separate. The film itself is connected only to the spoken words by a figment of association, and the spoken words to the displayed words by applied logic, and everything else to the live music by operation of innate human emotions. Like magic, like that spark that binds disparate people into a union supported only by the flimsiest yet most heralded of feelings, the elements marry during the hour or so that you allow yourself to wallow in the weakness of love. If these lovers were not far apart in terms of distance, of gravity of emotions, of everything that is important to uphold a relationship, will these love letters exist at all?

Distance is love’s greatest foe. It is love lost’s greatest companion.

(Cross-published in Twitch.)

Sa'yo Lamang (2010)

Sa'yo Lamang (Laurice Guillen, 2010)

The story of Laurice Guillen’s Sa’yo Lamang (Only for You) is hardly new. An imperfect but seemingly stable family disintegrates into chaos as one by one, the family members figure serious conflicts and secrets, whether from the past or the present, conveniently unravel, threatening the sheen of normalcy that has sustained the family through the years. From Jeffrey Jeturian’s low-budgeted but elegantly staged Sana Pag-ibig Na (Enter Love, 1998), to Wenn Deramas’ lowbrow yet unpretentiously comical Ang Tanging Ina (The Only Mother, 2003), to Joel Lamangan’s middling and intolerably weepy Filipinas (2003), to Brillante Mendoza’s highbrow and provocatively stirring Serbis (Service, 2008), the Filipino family has been exposed, crumbling in the midst of dire needs or expanding generation gaps or the simple passage of time.

The family, considered as an invaluable social element, is a persisting Filipino need. In the absence of it, a typical Filipino, in his desire to find personal comfort by means of being part of a social circle, would always seek a replacement. Thus, the idea of the concept of family dissipating to irrelevance because of very-real-to-the-point-of-being-cliché eventualities like infidelity, jealousy or something as natural as death is a gold mine for cinema. The threat to the family is a fear that is always relatable, no matter how fantastically conceived. Translated to cinema, where there is always the protection of the knowledge that whatever tragedy happens onscreen dissipates as soon as the credits roll and the lights are turned on, the viewer is allowed to be emphatic to aches of the cinematic family despite the differences between his familial history to the fictional one depicted onscreen simply because he can relate.

Sa’yo Lamang, like Guillen’s Tanging Yaman (A Change of Heart, 2000), an earnestly-made soap that explores long-repressed aches among siblings as they claim their respective shares in the estate of their still-alive mother who is slowly losing herself to Alzheimer’s Disease, borrows its title from religious songs whose words, if taken away from the backdrop of Catholicism, can also play like a secular song about love. Sa’yo Lamang, as opposed to Tanging Yaman which is explicit in its religiosity in a way that God actually becomes an actual participant in the narrative, wears its religiosity within the context of a household of sinners. It’s a tricky premise that Guillen interprets deftly and without having to place judgments by sudden changes in moral perspectives and personality. In the film, faith, a concept that is as human as the moral dilemmas and sins that continue to turmoil the film’s various characters, instead of the saving power of the Catholic God, is the thematic center. Because of this utility of something as universally appreciable as faith instead of belief systems that are endemic to the Catholicism, the film’s often brushes with prayers and rituals are never obtrusive. Instead, they become rousing centerpieces of the effectively contoured ensemble drama.

Guillen intelligently frames her actors during the film’s most sublime moments to emphasize their commendable performances. When Coby (Coco Martin), frustrated that his pregnant ex-girlfriend (Shaina Magdayao) has been allowed to stay in the family home, rapes her and in the middle of the rape changes his hateful stares to looks of pity, mercy, and perhaps, love, Guillen communicates the surprising change of heart via an extremely tight close-up, allowing her actors, Martin with his invaluably expressive eyes and Magdayao with her exquisite turn as a woman who has suffered enough to accept anything as simple turns of fate, to take part in the storytelling. In another scene, Dianne (Bea Alonzo), after being sobered by her mother’s wishes that she reconcile with her father (Christopher de Leon), quietly yet achingly explains to her father why it is so difficult to do so. The room is dimly lit, and Guillen smartly makes use of the limited light and the persisting shadows to dictate the mood. From a close-up of Alonzo’s stoic face while uttering words that can only devastate her father, the camera zooms out to reveal De Leon’s profile, humbled by the revelations relayed by his daughter. All one can do is to succumb to heartaches for both the resilient daughter and the apologetic father.

Lorna Tolentino, who gives life to the character of Amanda, the mother who single-handedly raised her children for ten years, consistently delivers a tremendously moving performance. Starting out as a seemingly weak character as she is left in the background by Dianne who dominates the household, she shapeshifts, and little by little, exposing cracks to her character, some of which are reprehensible. By film’s end, without transforming inexplicably, she becomes the most human of all the characters. Inasmuch as Guillen has poured her mastery of the filmmaking craft and her personal convictions as a Catholic mother who has suffered and survived familial hardships through faith to the making of the film, she generously allows her film to also belong her actors who portray their roles with a proficiency and sensitivity that is pleasantly surprising even from the cast-members who’ve already established reputations as great actors.

Midway through the film, Guillen makes use of a flashback, awkward because of the sudden marked difference in aesthetic but awesome in the sense that it is not only a flashback for the character, but also to the film’s viewers. Illuminated differently with the faces of Tolentino and De Leon giving off a cool bluish aura instead of the warm golds and yellows, scripted in a way that every shouted word contains a powerful emotional charge, blocked in a way that recalls the most typical of melodramas, the flashback allows a glimpse of an era where dramas, despite their lack of affinity with how the real world works, always had something to say, or if it didn’t, were at least beautiful pictures that earned every tear, every sob, and every peso they asked from their viewers. The flashback felt like it was scene from Guillen’s earlier films, films where female characters were liberated from the bounds of a male-dominated society and took control of their lives resulting to shouting and crying expeditions, films that can be very good despite the commercial preconditions of their bankrolling studios.

Sa’yo Lamang gives me confidence that Star Cinema and these other mainstream studios will start respecting the genres they mine for cash. It allows me to believe that capitalist and artistic aspirations, although theoretically always at war, can also co-exist as long as integrity, instead of profit motives are the primary consideration. Star Cinema, there is hope for you yet.

(Cross-published in Twitch.)

Magkakapatid (2010)

Magkakapatid (Kim Homer Garcia, 2010)

English Title: Blood Ties

Kim Homer Garcia’s Magkakapatid (Blood Ties) opens in a shack, disheveled and ominously in disarray from a previous bloody incident. Clues and remnants of what happened are littered everywhere. A bowl of dinuguan, a stew made of pig’s blood, meat and innards, is being feasted on by flies whose distinct buzzing complements the hurried reporting from the disembodied voice coming from the transistor radio. Human blood decorates the lowly walls and other furnishings in the house. A bloodied blade, presumably the weapon used in the hinted violence, menacingly rests on a tree stump.

Garcia, in the tightly conceived opening sequence previews the near-comical grandiosity of his film’s central encounter with the most of absurd of the realities persisting in the Philippines. The previewed violence, a murder of Cane and Abel proportions that sadly does not have the biblical story’s deeply rooted hate since the film’s murder stems from the bowl of blood stew that wasn’t meant to be shared, inspired by an actual news account of a man hacking his own brother, becomes the springboard for Garcia’s critical assessment of a society that is defined by the paradox that it is as closely knit by familial ties as it is separated by economic status and other variables. From the murder between siblings (Nico Antonio and Jerald Napoles), Garcia widens his reach and starts to detail the extended families of the victim and murderer, mapping the underlying frivolity and overt injustice of the grossly differing fates of their impoverished and sickly mother (Ces Quesada), their middle-class uncle (Julio Diaz), and their wealthy aunt-in-law (Racquel Villavicencio).

Magkakapatid fashions itself as dark comedy, one that mines humor from circumstances, however unlikely especially in a civilized society, that simply happen because of the long lingering perversities of capitalism and democracy. Through the quips exclusively delivered by the film’s two clowns, a chauffer (Archie Adamos) and a man-Friday (Soliman Cruz) who witness the overlapping tragedies right from the getgo, the film manifests its partiality for humor, no matter how heavy and persistent the drama onscreen are. It’s undoubtedly off-putting. Garcia seems unable to properly weave his intention of making apparent the hilariousness of the ludicrousness of the country’s sad reality into his picture with what is seen and heard in the movie. The result is both confused and confusing, an exhilarating mess that shape-shifts too often, too soon.

It’s a premise that shines with promise, a promise that Garcia manages to sustain during the first half of the film, where relationships, along with their unexposed angst and aches, carefully unravel. Halfway though, when all the characters’ stories have intertwined leading to what essentially is a staggered comedy of errors, Garcia suddenly loses control, forgetting entirely the very mannered way he teased his audience to going through the convolutions of his labyrinthine plot via the potent sounds and sights of his opening sequence. Frequent overacting from the reliable cast weakens the film’s stranglehold on reality, pushing the film closer outside the boundaries of good taste.

Watching Magkakapatid is truly a tricky affair. So much of it is good yet also; so much of it is bad. While it succeeds in depicting the crisscrossing paths of humor and drama, absurdity and reality, and family and society, it ultimately fails the balancing act that makes its well-meaninged depictions tolerable to the audience it seeks to communicate to.

(Cross-published in Twitch.)

Mayohan (2010)

Mayohan (Dan Villegas, 2010)

English Title: Maytime

I remember that afternoon where I first fell in love. This love is not the same as the shallow crushes I had for my dainty homeroom advisor in kindergarten or Alice Dixon from Okay Ka Fairy Ko (You're Ok, My Fairy, 1987-1991) in grade school. This love was, at least during those times, very real especially in terms that she was tangible and the possibility of me being in love with her morphing into us being in love with each other is good. I was just a year past puberty, a dweeb from high school, when I met her. I can recall the details very clearly. She glided down from the third floor of the mall to where she greeted me with the most distinct of smiles. It was a lovely smile, a smile that delicately curves to shape like a tired crescent moon, wrinkling a bit a very special portion of the cheek that is just below her perfectly shaped eyes. She was, at that moment where logic took a backseat and infatuation had me completely intoxicated, a vision of perfection.

Looking back with the jaded and cynical eyes that were developed out of all those loveless years I had to live through, it’s most certain that that afternoon isn’t very special at all. She probably didn’t glide down from the third floor to where I was, but just rode the escalator like everybody else does. Her smile that afternoon most probably wasn’t lovely in that unique way because it held a special meaning, although I insist that her smile up to now has always been lovely, but was just one of the many smiles she would show to new acquaintances. Basically, it was my heart, novice in the enchantments of romantic elation, made everything more than perfect when they were hardly that.

Dan Villegas’s Mayohan (Maytime) tells the story of Nino (Elijah Castillo), a city boy who retreats to the provincial town of Infanta for summer with his aunt. There, he meets a Lilibeth (Lovi Poe), a pretty lass who is soliciting money from the town’s male populace for the mayohan, a unique ball that happens in the end of the month of May where the town’s single ladies are lined up for the men who will invite them for a night of dancing and other merriment. Nino, whose parents were killed in a vehicular accident that left him with a noticeable limp, aside from adjusting to the laidback lifestyle the province which usually involves daily strolls and nightly prayer sessions has to adjust to his own coming-of-age. Enamored by Lilibeth, Nino readies himself for the ball where he, along with the rest of the town’s male populace, would have to compete for a chance at igniting a summer romance.

Sta. Ana’s screenplay shines in its simplicity. Unhampered by lofty aspirations and ambitions of social relevance, Sta. Ana manufactures a plot that pits the admirably innocent admiration of a first-time lover to his loved one with the tainted reputation of that loved one. Lilibeth, reputed to have the same propensity for indiscretions as her mother who became the town mayor’s part-time fling, is depicted by Sta. Ana and Villegas with dual intentions: as the object of desire for young Nino and as a troubled individual, unmindful of and carefree with her morals and on the verge of escape. Notwithstanding the seeming incompatibility of the two natures of Lilibeth that Villegas and Sta. Ana explore, the film still upholds her stature as an indisputable beauty, a prize. Villegas, who started out as a cinematographer with the propensity for romanticism in the way he lights, frames and color-grades his visuals, provides Lilibeth an immaculate sheen, a luster that is equal to the allure of the town’s seaside vistas and other remote locations. It is impossible not to sympathize or at least understand Nino’s persistent and undaunted infatuation.

Thus, Mayohan, much more than a love story between a post-pubescent city boy and a provincial beauty is a portrait of un-jaded love as only youth and lack of worldly experience can produce. Despite its trappings of mining an obscure festivity for cinematic color, the film speaks a universal language, one that has been spoken or is being spoken by anybody who has treaded the path of blindly loving against all odds and against all warnings. It is a love that seems more suited in that stage of our lives where we haven’t found ourselves weary and wary of reality and the cynicism it inflicts. Mayohan, in all its unabashed and unaffected depictions of stubborn youth and his stubborn love, is a lovely little film that knows its limitations, works within them, and as a result, charms more than I thought it could.

(Cross-published in Twitch.)