To Whom You Are Accountable

Filipinos have a cultural trademark of slapping nicknames on folks which have absolutely nothing to do with their real names. For example, my full first name is Ana Lisa, but growing up, my parents had a slew of nicknames for me that slid in and out of my life. I never questioned it, just knew they were terms of endearment and I embraced my cultural names.

My father called me Shouloo [SHAO-loo], which typically meant, "little one." The youngest of four, it seemed appropriate and a sign of affection. "Shouloo! Get me my tsinelas [sandals]!" My nickname always softened the request to get my father whatever he was requesting.

My mother had a few names for me. "Anak," [ah-NAHK] means "dear" or "child" as she also frequently called me "Ming," which I never completely understood. But they were always said lovingly so I had a feeling they were similar in nature.

As a child, they told me stories of the Philippines and I imagined a faraway place of paradox. A tropical paradise. Unthinkable poverty. Dirt. Spirit. Malls. A home.

* * * *

Last year, I went to the Philippines for multiple reasons. One reason was to academically immerse myself in history, economics, language, and the arts. I was also researching the history of the women's movement in the Philippines and was to study under a professor who had endured political trauma - kidnapping and torture - during the martial law under then president Ferdinand Marcos. Dr. T* was an excellent teacher and I often felt confounded by her life experiece that she used in her teaching college students.

I studied at the University of the Philippines (UP) and quickly absorbed the political tension on campus. I was to attend a rally in one of my first afternoons at the campus. The rally was to raise awareness about the missing Sociology professor and student who disappeared during a research project they had been conducting in the mountains. These young women - Karen* and Carolyn* - were intent on researching the trials and life of rural agricultural workers in the mountains.

They disappeared.

Like so many other philosophers, teachers, activists, and thinkers in the Philippines. Disappeared.

Gone.

* * * *

No one was as interested in my research as they were about my personal story, however. Most of the feedback I received when folks learned of my trip mostly centralized on either one of two assumptions. I actually 1) "abandoned my husband" to learn and conduct independent research OR 2) defiantly traveled alone to the other side of the world without him

* * * *

My parents never taught me or my siblings Tagalog, or any other dialect of the Philippines. Language, its sole function so often understood as the train of understanding, is the carrier of so much more in the Philippines. Being able to speak Tagalog is a marker of cultural acceptance, of union. Stuttering in half English (though nearly all urban areas speak English) is a billboard of westernized upbringing.

The latter. That was me.

* * * *

I meet with all kinds of human rights groups that talk about the many struggles of the bleeding nation. Without filters or softeners, the reality of the corrupt violence makes me afraid. I tell a native that I am afraid. She laughs in my face. "You are an American citizen, yes?"

I nod.

"Just show your passport. No one will ever touch you." She dismisses me.

Feeling slighted and awkwardly untouchable, I turn to a friend for a brief processing. She is from New York. "Yeah, Leese, I mean, come on. We lead different lives. It doesn't matter if we're Filipino, we don't live the same danger these other women do. Janice* just survived her first round of chemo therapy while she spent the night in her office, advocating for justice. She's committed. Why? Because her friends, her actual friends, have been kidnapped, murdered and raped. She's allowed to laugh at us because we don't live that. We can take her bitter laughter if we understand what she goes through."

* * * *

"Tell them we're beyond poverty. We're not even allowed to eat the garbage. We're even charged for the remains no one wants," a Filipina tells me as my research project ends. I say nothing, remembering the communities I met who are charged $60 USD for a truckload of garbage to sift through.

* * * *

"Please, don't forget us. Please, tell others our stories so others will understand what we're living through." I hold the hand of a widow whose husband, a union rights organizer, was assassinated two years ago with no one brought to justice.

* * * *

My parents call me Ming and Shouloo, names of love. Lately, though, I notice they don't call me those names anymore. I realize it's because they were all names for a little girl.

I am no longer.

* * * *

It has been almost a year since I left for my first trip to my parents homeland and I have written nothing but scratches about its impact on my life. My notes, my research sits out waiting for me, waiting for my commitment to travel back in my memory and relive some of the most gorgeous moments of my life, and also some of the most horrific.

I realize, with sadness, as I nurse this plum of a life inside me, s/he will likely not receive the cultural division that I experienced growing up. The intense confusion, and resulting drive, that came with growing up Ming and Shouloo in the United States will not be present for my child.

But the stories I have, the memories still burning in my mind will shape this child into understanding a certain part of the world to where s/he will always have a connection. With connection, comes accountability. Loving accountability.

* * * *

With a picture of the growing Plum on my desk, I reach for overstuffed notebooks with handouts and maps as bookmarks, reeking with the smell of dust and dried sweat.

I remember. I begin writing.



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Salamat to Tanglad for your inspiration, companionship, support, and incivise writing.

It Will Feel All That You Feel

My mother told me that the baby will feel all that I will feel.

In relation to a high sodium/sugar diet warning, or a lesson about high blood pressure, it seems like an appropriate lesson to understand about the effect I have on the fire growing inside me.

And then I wondereed if my baby can feel my sadness, my anger, my joy, and laughs when I laugh.

I've never had anything grow - alive - inside me before and that statement just shot a syringe of terrifying responsibility through my veins.

In my dreams last night, I dreamt I drank alcohol, fully knowing I was pregnant. I dreamt I was indulging in behaviors I never had before -- sorrid love affairs, whole loaves of bread and muffins, and cigarettes. I wake up, sighing a relief that it was just a dream.

But where is this terror coming from?

As a soon to be new mother, I am just beginning to glimpse this new world of responsibility. The world that I've heard stories about, but never stepped into. I think this is the world where I've heard so many womyn judge and compare at the highest stakes of criticism: motherhood.

I don't have much in excess. I don't have a lot of savings. I'm not in therapy. I can't buy organic. I sure as hell don't have a mini-van or buy new clothes and sandals from a name brand store. I don't know how to sew, have changed about 3 diapers in my life, and can't stand doing the laundry.

I do believe that the memory of my mother's rearing will guide me in what I need to do.

My mother entered the United States when she was 20 years old, determined to make money for her family in the Philippines. Over the course of 43 years, she's managed to raise four children with no college degree or a lick of luxury to speak of. She raised us without lollipops or ice cream trucks. She hid, literally, from her children, when the ice cream truck music sounded on our street and pressed herself into a wall because she didn't even have a quarter to spare for a popsicle.

My mother fought her way through high blood pressure, diabetes, sleep deprivation, heel spikes, thyroid problems, and bitter racism in the midwest.

She had religion. She had her faith. She brought us up, surrounding us in a protective circle of love, prayer, and simplicity. Where others had salads and desserts, we had a pot of rice, two fish sticks, and water for dessert. We were a family and didn't need much else. Not until we were told that we needed "more" by our friends and commercials. Then our conversations became more and more westernized, more Americanized.

It's only now I can begin to appreciate the decisions my mother made and how difficult times were for her, but we barely understood the stress she must have been under for so long. She raised a family in a foreign country while supporting her other family back home, sending her siblings to college, supporting her widowed mother.

It's the memories my mother has left me that gives me strength when I feel terror, when I feel I may not have "enough" to bring life into this world. When I wonder how we'll afford a crib, baby seats, strollers, changing tables and food, I remember that my mother never bought baby food, but used her big pots, hot water, an old blender, and tupperware.

It's the memory of my mother that releases any external pressure or worry that I may not "have," or am, enough.

Written in My Plain Gendered Language

Since my induction to the feminist blogosphere, I've put much time into narrowing my focus. Widespread blogging seems too general, unfocused, and leaves me with little direction. Mostly, I don't feel I learn as much as I want when I blog across the spectrum.

About a year ago, I decided to move forward in specific issues relating to feminism - defining "radical," exploring sexual violence, faith, media, and womyn of color.

Every once in a while though, I wonder if focusing on "feminism" somehow limits my exploration of "gender."

How does that focus change me, my writing, when and if I write: I want to explore feminism vs. I want to explore gender.

Is it the same thing?

Before I would have emphatically stated yes.

Now, I would emphatically distinguish that mainstream feminism and academic courses absolutely ignore the entirety of gender as an issue. Often times, feminism is conflated with the upward political, class, and elitist advancement of White women. Somehow, in some contorted, quiet way, I've often thought that gender has gotten lost in feminism. Sure, it's pointed out when women, particularly women of privilege are abused, oppressed, or violated, but, for the most part, feminism and gender, ironically, are often not paired together in headliners.

I'm thinking, specifically, of the transgendered lives and experiences that I, admittedly, know very little about.

I am not and do not identify transgender and have often felt like my understanding is extremely limited by my slow understanding and deconstruction of socialization when it comes to gender roles. For as much as I analyze the experience of womyn of color, I often fail at pushing myself to explore the experience of transgendered womyn of color. Semantically, it's easy to ask, "What about the transgender folks?" But to truly be an individual open to learning the struggles and causes of the transgendered population, the questions must conquer the fear and confusion.

And so, as someone suggested to write about feminism as it relate[s] to transgender, here's my honest reply:

I don't know. You tell me.

And I write that with as much respect and honesty as a womyn of color who once asked how feminism relates to US-born Filipinas with immigrant parents. I write that as someone who asks how feminism relates to a late-birthed sexual awakening and an even delayed political consciousness. How does feminism relate to transgender lives?

If I do not live a transgendered life, do not know the full extent of the pain and violence and discrimination suffered by transgendered womyn, I will not know how feminism relates to them, or even IF it relates to them.

Despite what is being written in the history of mainstream feminists in the westernized, classist world of iconic femmies with self-serving agendas, the truth is that feminism has the power to transform consciousness and spirit. It has the ability to challenge our very definitions of humanity and rights. I believe, however, that it must arrive in the grain of relationship and a shitload of humility.

Feminism, the study of women's lives, excludes no one...in theory. Yet, we don't live theoretically, do we?

We live individually, often to own detriment. We live so individualistically that we fail to even understand gender within feminsm and we fail ourselves. We fail as writers, activists, listeners...we fail as people, I think, when we forego others. Feminism has long bypassed transgendered womyn. I write that as someone who only sees transgender issues written about when someone has been slain. I write that as someone whose blog only mentions transgender issues a handful of times.

Truthfully, my goal as a writer is to point out the holes. Most people mistake that for seeing the negative, or constantly bitching about what's wrong. But there are enough fans of mainstream feminism and not enough compassionate critics who long to see it do better than what it is currently doing. And the "doing" isn't by feminism itself, but by the students and practitioners who claim to be activists within a "Movement." And if the students and practitioners are happy with feminism, we are in big trouble.

It isn't just about transgendered folks being ignored or how the issues are only mentioned in the blogosphere by way of violence and brutality, it's the complete disregard for any gritty issue of gender when it involves unfamiliar territory. This is true for feminism as it relates to the disability movement, transnational or international womyn, immigration, faith, Katrina...the list goes on.

Feminism does not make itself relevant to folks like you and me. We must make it so.

In other words, your voice, my voice is needed to explain why.

Mother of Fourteen, Nadya Suleman

Nadya Suleman, the mother who recently gave birth to Octuplets, has recently launched her own website. The website which says, "We thank you for the love and good wishes sent to us from around the world. The octuplets arrived on 1/26/09. They are all healthy and growing stronger by the day."

Of course, as indicated by the previous post about this issue, there are many issues to debate and discuss in this woman's choice to undergo invitro fertilization as a single parent with a mother who describes her as a little crazy and "not capable" of taking care of fourteen children.

And so the debate continue, I realized yesterday when I ordered a hot chocolate yesterday at a local Panera Bread and couldn't help but hear an outburst at a nearby table, "And how about that women with fourteen kids? What is she thinking?" It's clear the issue of responsible parenting, class, and race aren't going away. The debates are even going into an Angelina Jolie look-alike frenzy. (Suleman denies this.)

As healthy as it is to debate, I've found the comment sections of sites intriguing. Nadya Suleman is (unconfirmed) a woman a color, possibly of Latino background, without a partner or suffucient resources to raise the kids. Is that the reason why people are "hating?" Becuase they don't see her being able to do this?

But when we see entertainment like (old school) Just the Ten of Us, or reality shows like John and Kate Plus Eight, or Cheaper By the Dozen, as Kenny Darter points out, we think it's pretty hilarious when White families, who have the means, have a busload of kids. But if a person without a reality show or partner chooses to, it's deemed everything but good.

It is entirely understandable to oppose this woman's decision. There are clear reasons why and the safety and well-being of the children are priority. However, without sufficient information, except reports from gossip magazines as to how she is going to move forward, I am hesitant to predict that these children are doomed or are going to undergo profound trauma. I certainly hope she gets on her feet to do the best she can and live beyond her own decision to have fourteen children. She has a mountain to climb, fourteen to be exact, but she has legs.

What I find interesting, though, is that throughout history and the world, there are women exactly like Suleman who raise their multitude of children with much less media and attention than Nadya Suleman. There are women who are neither scorned or criticized for the number of children they have. They are ignored. The reaction our country has had to Nadya Suleman confounds me. On one hand, it's portrayed as a medical miracle, but the backlash is calling her crazy and irresponsible. The majority of those reports came out after her financial and marital status were leaked. When we see "single" and "bankrupt," she's selfish. Focusing soley on Suleman and not the children, would we call her crazy, would we criticize her CHOICE if we found out that she had a millionaire's bank account? Or if she had a husband who was a CEO? Probably not, or at least, the criticism wouldn't be so severe.

So what does that say about who gets to have large families? You can and have the freedom, only if you are financially capable? Is and should there be a parallel relationship between resources (house, job, daycare, health care, partner, family support, etc) and number of offspring? Because if there is some sort of invisible rule about class and birthing, then we need to examine it, not just in context to Nadya Suleman, but how that invisible rule extends to all women and families, including those outside our country's lines. Do we have the same reaction to an unmarried Nicaraguan woman who naturally gave birth to seven? How is your reaction different? How is it similar?

The number of children a woman has - either intentional or not - is a layered issue, and often ethnocentric toward western ideals of a two parent unit with resources and health care. It is an opportunity to delve into your own perceptions of the relationship between freedom, choice, resources, and parenting. I just hope that there remains a space to richly discuss the issues that have surfaced without berating another woman or a population of women in the process.

Cross-posted at Bitch Magazine.