Literature Reviewer D Urbz PDF
Literature Reviewer D Urbz PDF
Literature Reviewer D Urbz PDF
The Haiyan Dead is an example of a free verse poem that makes use of the stream of consciousness technique.
Stream of consciousness is a narrative device that attempts to give the written equivalent of the character's
thought processes (in this case, in the mind of the persona in the poem), either in a loose interior monologue, or
in connection to his or her actions. Stream-of-consciousness writing is usually regarded as a special form of
interior monologue and is characterized by associative leaps in thought and lack of some or all punctuation
(wikipedia.org).
What is commendable about The Haiyan Dead is that it exhibits the marriage of form and content. Form was
utilized to exactly convey the meaning of the text. The poem has the water as the central imagery and its free-
flowing characteristic is highlighted by the employment of stream of consciousness and the use of free verse.
The haunting of the past by one’s memory of the dead also takes into account the idea of water, by virtue of its
fluidity, as symbolic of human emotions—as emotions like water can be contained, controlled, managed but not
utterly repressed. Said to be the first organizing principle, emotions are what primarily triggers memory
(Orneisten, 1991) and the ocean and the sea referred to in the poem serves as the symbolic repository of
feelings and thoughts of the persona—same with rhetoric that all water goes in and out of the ocean. The
water’s association with the great deluge which did not only account for Biblical stories—like the story of
Noah—but also for the myths across all cultures including the Philippines makes an explanation for the
normality of human suffering. We remember how in the poem, there is indifference on the part of God in seeing
all these catastrophes happening right before His eyes. As what the scholar Mircea Eliade notes, the result of
chaos is cosmos; destruction is necessary for new beginnings (Eliade, 1954). This idea of life-death-life cycle
parallels with the vision of moon that undergoes several phases, and the idea of water based on its function in
many cultures—upon birth, one is baptized with water and upon death, one is washed by water before burial.
Water is life, it increases the potentiality of life and at the same time it has the power to take life as well.
The Haiyan Dead was written in memory of the victims of typhoon Haiyan/Yolanda which hit the Philippines in
November 2013. It was one of the most intense tropical cyclones on record and the deadliest in the Philippines,
having accounted for the killing of at least 6,300 people (wikipedi.org). Using strong imagery and clever play of
words, The Haiyan Dead poems shifts reference by juxtaposing the actions of the living and the dead, which
hence asks the ultimate question of who are “the real dead” after all.
A. CLOSE-READING
do not sleep. The poem’s opening lines right away depict a feeling of
restlessness. It can be understood in two ways. One, by
looking at the first line as the continuation of the title, it
could mean that the victims are restlessly haunting the
dreams of the living, or the people who the victims left
behind. Or two, by reading the opening line for as it, it
could be understood as an invitation on the part of the
reader to enter a certain nightmare. Similar to a
“beware sign,” the reader is forewarned to “not sleep”
and open his eyes to bear witness to this gruesome
scenario.
They walk our streets / climb stairs of roofless “Walk,””climb,” and “looking” are very intense action
houses / latchless windows blown-off doors / words that further point out to the feeling of
they are looking for the bed by the window restlessness. This constant action of the “they” or the
dead ones, as imagined by someone who remembers
them definitely comes in the form of haunting. By the
use of irony, the dead are depicted as very much alive
and active, at least in the mind of the persona. The
mention of roofless houses, latchless windows and
blown-off doors which suggests violence could very
much describe the aftermath of the catastrophe.
cocks crowing at dawn lizards in the eaves These grim atmosphere is juxtaposed with the image of
cocks crowing which signifies the coming of a new day.
With the suggestion of a sun rising up soon, what
should be implied is a feeling of hope, but the poem
says otherwise. The use of juxtaposition here and in
other parts of the poem only heightens the dramatic
situation. Juxtaposition is the act or an instance of
placing two or more things side by side often to
compare or contrast or to create an interesting effect
(Merriam-webster.com).
they are looking for the men / who loved From this mass of dead people, the persona tries to
them at night the women / who made them flesh out characters by portraying the Haiyan dead as
crawl like puppies / to their breasts babes possibly someone else’s wife, lover, husband, mother
they held in arms / the boy who climbed trees or someone else’s child. But on a second thought, the
the Haiyan dead / are looking in the rubble very close resemblance of the dead with the actions of
for the child the living may point out the fact that the “Haiyan dead”
are not the actual dead people but the living ones that
come to resemble the dead in a post-apocalyptic scene.
It could be that the Haiyan dead are in fact the “living
dead”—the ones who felt lifeless after their loved ones
had been killed by the disaster and are now in the act of
retrieving the corpses.
they once were the youth/ they once were / To whom the pronoun “they” refers to in these
the bride with flowers in her hair red-lipped passages still remains vague. Generally, the images
perfumed women / white-haired father gap- paint a vibrant, lively atmosphere indicting the
toothed crone / selling peanuts by the church presence of pulsating life force. These details also
door /the drunk by a street lamp waiting / for illustrate how life was before in this small village.
his house to come by the girl dreaming However, the very mention of they once were somehow
retains a phantasmal and eerie atmosphere that
suggests that everyone else has a ghostly appearance—
may that refer to the actual dead imagined as living, or
the living now appearing like the dead.
for his house to come by the girl dreaming / The use of the word “dreaming” and the mention of the
under the moon the Haiyan dead are / “moon” further suggest the idea of nightmare as the
looking for the moon washed out / in a poem’s motif. A motif is a distinctive feature, or a
tumult of water that melted their bodies thematic element in a literary composition (Merriam-
webster.com). The moon here is the silent witness to
the disaster, as its image also disappears with this mass
of bodies. It is quite symbolic of the eye of God which
then resembles the idea of apocalypse wherein
everyone is equal before Him. Here, the young and the
old, the rich and the poor, the men and women are all
equal. Death in, other words, is the great leveller.
they are looking for their bodies that once / Still, the question remains: who are “they” in these
moved to the dance to play / to the rhythms lines? The use of juxtaposition in this poem truly blurs
of love moved / to the rhythms of love moved the line between the realm of the living and the realm
/ in the simple ways--before wind / lifted sea of the dead. Also, the imagery in these lines portrays a
and smashed it on the land-- / of breath talk strong presence of violence juxtaposed with a mellow
words shaping / in their throats lips tongues / word like “poem.” It can be said that the sea can both
the Haiyan dead are looking / for a song they inspire love and fear. In its serene moments, the sea
used to love a poem / a prayer they had stirs people to write poetry, but in its wrathful episode
raised that sea had / swallowed before it the sea compels someone to utter a prayer out of fear
could be said of being swallowed alive.
the Haiyan dead are looking for / the eyes of Looking for the eyes of God suddenly blinded suggest a
God suddenly blinded / in the sudden murk feeling of indifference—why was God not present the
white wind seething / water salt sand black time we are asking help from Him? The poem obviously
silt--and that is why / the does not provide us with an answer but with a though-
provoking question that seems to point out on the
existentialist notion on the normality of human
suffering. We are left only with the consolation that
chaos will eventually lead to cosmos. That there is after
all value to suffering only if we seek out its salutary
qualities: “transforming pain from a negative condition
to an experience with a spiritual content” (Eliade, 96).
Haiyan dead will walk among us endlessly But is it also possible that the ending lines which
sleepless— suggest a feeling of guilt which leads to the eventual
seek for justice may however point to the fact that,
considering the normality of suffering, God is not to be
blamed but us? Could it be that the ending lines serve
as a biting commentary on local authorities’
incompetence in handling relief efforts? The fact that
the dead will walk among us endlessly sleepless surely
puts on a feeling of guilt, as the memories of the dead
continue to hunt our imagination. Perhaps, it is better
to say that the lines serves as a precaution that we
should learn from our mistakes from the past in order
not exactly prevent natural disasters to happen, but to
be more prepared and vigilant. The poem could
somehow lead us to the examination on how Filipinos
handle big catastrophes.
Third World Geography primarily employs the use of allegory. An allegory is a poetic device that conveys hidden
meanings through symbolic images or figures. The use of allegory in this poem aids in the depiction of the socio-
economic and historical situation of the Philippines, in particular, during the time of Martial Law (1972-1981) under
Marcos administration.
What is Martial Law? Simply put, Martial Law means military takeover. Martial Martial Law happens when the
president (head state) provides power to the armed forces to have a direct control on the civilian functions of the
government. Martial Law is usually declared as an immediate response to emergency like territorial invasion, major
disaster or massive civil disorder. In democratic societies, Martial Law is temporarily used to address urgent concerns.
Why did Marcos declared Martial Law? In September 21, 1972, President Ferdinand Marcos declared Martial Law under
Presidential Proclamation 1081. The said proclamation suspended the civil rights and imposed military authority in the
country. Marcos defended the declaration stressing the need to quell the rising wave of violence allegedly caused by
communists. Marcos intends to eradicate the roots of rebellion and promote a rapid trend for national development.
For Marcos, Martial Law is a strategic approach to legally defend the Constitution and protect the welfare of the
Filipinos from the dangerous threats posed by Muslim rebel groups and Christian vigilantes who place a risk to national
security. Marcos explained that martial law was not a military takeover but was then the only option to resolve the
country’s dilemma on rebellion. The emergency rule, according to Marcos’s plan, was to lead the country into what he
calls a “New Society” or “Bagong Lipunan.”
What are the implications of Martial Law in the Philippines? In the time of Martial Law, curfews are imposed. More
importantly, there is the suspension of civil rights particularly of the habeas corpus which resulted to several cases of
unlawful detention. Press freedom in the Philippines also suffered its biggest blow. Upon the declaration of Martial Law,
Marcos immediately ordered the closure of all news organizations and the arrest and interrogation of publishers,
editors, journalists, and broadcasters identified to be critical against the government. Publications of newspapers were
suspended, and radio and television broadcasts went off air.
What was the state of the Philippine Literature and the Arts during Martial Law? The protest motif in Literature in the
1970’s coincided with the upsurge of student activism. Students of local universities were flushed out of secluded
classrooms by pill boxes and tear gas as they get to become more aware of the current socio-political and economic
issues. The literary writers just like the journalist during the troubles days of Martial Law felt the dictatorial impinged on
some basic rights of the individual. This as well as the deteriorating economic conditions of the country, was hardly at
all, conducive to writing. Overall, the time of Martial Law saw the proliferation of politically motivates so-called
committed or protest literature. Writers became more conscious of the political milieu, the poverty, the curtailment of
freedom, social inequities, the tyranny of the rich, the widening gap between the haves and the have-nots (Dimalanta
and Mata, 1993).
In the Arts, particularly in the field of film, the decades that defined the fascist ruling of Marcos saw the upsurge in
quality and worth of materials. These include among many others Maynila sa Kuko ng Liwanag; Himala; Ganito Kami
Noon, Paano Kayo Ngayon? Oro, Plata, Mata; Itim; Insiang;Kisapmata and Sister Stella L. Between 1974 to 1985, the
Filipino film industry yielded a harvest of fine and significant products that has prompted certain critics and historian to
speak of the new golden age of Philippine cinema. Writers and directors were likewise part of the anti-dictatorship
movement and were often under the scrutiny of the government which implemented strict censorship even prior to the
film’s production. In spite of these challenges, the time of Martial Law gave rise to movies that depict serious content
that altogether construct realities that invite analysis and reaction (Lumbera, 2010).
A. CLOSE READING
He goes around carrying it The following lines recall Rudyard Kipling poem about the
Philippine–American War entitled The White Man's Burden:
on his back. The United States and the Philippine Islands (1989). American
imperialists understood the phrase "The white man's burden"
to justify imperialism as a noble enterprise of civilization. The
title and themes of "The White Man's Burden" ostensibly
justify Eurocentric racism based on the Western idea and
ideal of industrialisation as the way to civilise the Third World
(wikipedia.org). Here, Marcos is positioned as the native elite
who merely supplanted the Philippines’ former colonial
masters (Spain and the U.S.). The lines only indicate that
Marcos is the new face of oppression.
just a handful of feathers.” The one asking perhaps is the international community to
whom he denies his atrocities to the people. In the
international scene, the Philippines on the surface level is
seen as a place of discipline and order as attested by the
presence of organic unity especially in the areas of health and
social service, and of course arts and culture—The Lung,
Health, Kidney, and Heart Centres, The Film and Cultural
Centre of the Philippines, etc.
“To get up from the page” may refer to the efforts of writers,
journalists, artists, and concerned citizens to revive the
The country without miracles country from its present state by voicing out the ugly truth
tries to get up from the page, which they hope will shackle the consciousness of the entire
country. While the said line may sound optimistic, the
but the bold ink and sharp colors concluding lines prove otherwise with the use of the words
“hold it down.” The “bold ink” and “sharp colors” is in deep
hold it down.
contrast with “hold it down” which suggests the idea of being
muted or silenced, or suffocated. Similar to the garish
marquee lights of advertising, what is being announced in the
world by the bold sharp, colors (which reverberates Imelda
Marcos ideal of “the true, the good, and the beautiful) is the
admirable image of the Philippines. The poem only tells us
that as long as we keep on with our denials, as we get blinded
by these false advertisements, we will never progress.
SWEET SUMMER by Cyan Abad Hugo