Women Poetry: Gravity, Woman and Trees

Women Poetry: Gravity, Woman and Trees

Gravity” is a form of rebellion. I like to think that there is no conflict between science and art. Poetry is still science. A poet is a philosopher. She tends to understand the forms and meanings around her. As a poet, she is the maker of meaning and as a philosopher, she enlightens it.

The poem “Gravity” is a story of defying gravity as a form of a woman’s escape from the horrors of being a woman. In this case, the only way to defy gravity is to climb a tree and never to fall down.


Women get tired of being mothers. Women get tired of being wives. Women get tired of being women. And so they run away. They become like chameleons, hiding in the trees, in the trunks. Finally, they disappear.

I always have problems with the revision process. It worries me knowing I am rearranging the words because they might change the idea. But of course, the readers always have their own interpretation and it is their right.

And so here are my versions of “Gravity”:


The first draft:



Climb on a coconut tree

With no thought of gravity to pull you down

Let your feet cling to its body

Forget your children

crawling on the ground now

like hungry beasts waiting to be fed by your sagged breasts

Your skirt sails with the wind

[You would have wanted to let it strip you naked]


Continue climbing

And forget about gravity

While your long hair dances

with no gracefulness at all

Let your hands grip tightly

Until your every fingernail scratch the skin of the tree

And not his own skin

that has been scratched many times by different fingernails


Forget about gravity

Forget about falling down again

on his lies

on the horror of the little mouths sucking your now dark nipples

Climb higher

Forget about your clitoris

Forget about your breasts

There is no woman

only trees.


The final draft:




Climb a tree

With no thought of gravity to pull you down

Let your feet grip tightly to its body

Forget your children

Crawling on the ground

Like beasts waiting to be fed on your sagging breasts

As your skirt calmly sways in the wind


Go on, climb

Forget about gravity

Let your long hair dance

Clasp the trunk tighter

Forget your fingernails you once clawed

On your husband’s skin

Every time he returns home

Scratched by different fingernails

By different sins


Think not of gravity

Of falling down again to his lies

And the horror of little mouths sucking

Your dark nipples raw

Climb higher

Forget about your hair

Forget about your skirt

Forget about your breasts

Forget about your clitoris

There is no woman

Only trees


“Gravity” was published last March 2008 in Dagmay, a literary journal of the Davao Writers Guild


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Hymn of the Thoughts of Men

Hymn of the Thoughts of Men

Food for the spirit rather than the yearning of the flesh or an act of spirituality, strengthening the ethics of morality and texts integrating religion and daily life and literature- such elements covered the features of the Indian literature. And the Hymn of the Thoughts of Men is definitely not an exemption. It involves discussions about the moral development of an individual and the realities of life.

The lines from the poem are suggesting an idea that the poet is setting his own parameters between the essences of the spirit than that of the mind. This fact is visible in the role of the kavirao [poet] in sustaining order in the world, thus, his poems should be the creations of what is right and moral. It actually follows the statement that “life imitates art”.


The poem is the translated version taken from the Rig Veda, which is the oldest section of the Vedas and the most sacred texts of the Hindu religion. Notice the influence of Hinduism in the development of Indian literature. This perception is evident in their poems [actually hymns], which directly concentrate in the essence of human nature. At the same time, such works subordinated the realms of human experience to the ethical ideals of dharma and the Hindu religious goal of moksha, liberation from karma and rebirth. Dharma is basically the Sanskrit for “duty” or “the right way to live.

The Indian philosophy could be related also to their own literature. It has broad philosophic questions—such as, “Why is the Veda sacred?”— which came to be addressed, and, in general, a realist view of nature (the belief that a world exists independent of the mind) and a common-sense view of knowledge (human beings know things by directly perceiving them or by deducing from other known things) become part of the basis of the philosophic system. Even to literature.


Tao-te Chi

The right over left, God over Lucipher, male and female- these are the building blocks that structured the verbal communication of the Chinese which aids for the normalization of the society since it seeks to set things in place and to decipher the distinction that separates the line between good and bad. This is visible in the Taoist philosophy, the order and wisdom of individual life, and the way that this harmonizes with the universe as a whole. Chinese poets, in some point, adopted this philosophy and applied it in some of their poems. One poet, Lun Wen, suggested that your poem should emerge from your Qi because that would be the reflection of your cosmos, this is relative in the Taoist philosophy, the universal energy that makes and maintains everything that exists. Tao Te Ching expresses the basic beliefs of Daoist philosophy. It teaches the fundamental oneness of all things. It operates in terms of the opposing principles of yin and yang. These two principles or forces have combined in varying proportions to produce everything in the universe.

During the 4th century bc, naturalism offered an analysis of the workings of the universe based upon certain cosmic principles. The best known of these principles were yin and yang, which represented the interacting dualities of nature, such as female and male, shadow and light, and winter and summer.

The language of Tao Te Ching sets it apart from other works of Chinese poetry; it frequently employs poetic devices such as rhyme and parallel sentences.

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Manifestations of Filipino Machismo in Selected Philippine Contemporary Literary Works

Manifestations of Filipino Machismo in Selected Philippine Contemporary Literary Works



Years ago, the Filipino sitcom “Palibhasa Lalaki” brought the viewers to their own seats. The Pinoy audience was then exposed and introduced to the lighter side of Filipino machismo. The writers and cast of the sitcom only showed humor reflecting the real lives of the actors involved in the series such as Richard Gomez, Joey Marquez, Anjo Yllana, and Gloria Romero. But then, there were still images of sexy girls wearing shorts and fit shirts who were not entitled to speak more lines because they were only needed in the series to somehow show emphasis on the male actors’ masculinity. Indeed, there can be no theory of the subject that is not masculine.

Today’s Pinoy sitcoms are not making any difference at all to “Palibhasa Lalaki.” Even the Philippine Literature could not escape the visible trend of Filipino machismo, then followed its influence on Pop Literature. The music, the movies and even the Tagalog romance novels still could not go against the molecular influences of machismo, even in the contemporary times. Literature is indeed political.

Tracing back the manifestations of machismo in traditional literature, in the time of Estrella Alfon, Paz Latorena, and Ligaya Victorio Reyes, most of the unified depiction of their male characters was influenced by an ideology about Filipino men constantly asserting their masculinity and power over women. It was the early emergence of the Feminism movement. Such women writers were writing their literary works so as to present what were the society’s views on women during 1970’s and on. The presence of a female character so to understand the actions of machismo is a way to put the lack in the absent. The important thing to say is not that feminism is accusing individual men of being oppressors. Feminism is asking men to own up the ways that they have been privileged by those systems and structures.

Today, feminist writers created strong women characters in their literary works, even the men writers. Jessica Zafra, in most of her short stories, showed the strong personalities of modern women in different situations. Lakambini Sitoy presents the conquests of women over men. And so, with the growth of feminism in its full bloom, machismo is at most overpowered, if not, buried in the fingertips of the writers. But then, it would be such a dangerous thing to conclude that our contemporary literary works are safe from the grounds of machismo. That is not always the case. In Ladlad: An Anthology of Filipino Gay Writing, there is a need to show machismo in the personalities of the male characters dominating the whole stories so to present the binary opposition of masculinity and homosexuality in the personalities of such characters.

In a Structuralist way of thinking, the ideology that there is an existence of the subject and the other could be applied in the study. Among the selected texts to be discussed further are the works categorized as a form of gay writing, still following the concept of present and absent by the Structuralist Jacques Derrida so to discriminate the manifestations of machismo in the Filipino setting. And so, in order to grasp the object, it must be present.

Philippine Literature is indeed male. To read, listen and watch even those who don’t belong in the canon are poisoned by the forces of machismo. In a certain tribe featured in The National Geographic, men measure their manliness by jumping from a high building to the ground with no wounds at all, not even broken bones. And so, only by performing such a risky ritual that they could then call themselves as real men.

In the Filipino setting, however, being a “macho” is to learn how to curse, to be an alcoholic and to talk about sex in the middle of an inuman session. One concrete example of this macho persona is Stan Kowalski in A Street Car Named Desire by Tennesse Williams in which the male character submits to the idea of beating his wife, continuing his drinking habits and the ironic thing is, he is physically a macho. This concept of machismo also perpetuated in early Filipino society.


It is machismo’s relationship to alcohol, violence and homosexual desires that shape the male characters in Edzel Cardil’s story entitled “Par” taken from the compiled gay stories of Ladlad. Par is actually the short version of Pare. The central characters are the male figures, Andang being the gay character manipulating the story and the two other “macho” characters somehow giving a concrete binary opposition of personalities. Par is the name addressed by the gay lover to his so called “siga” live in partner in Caloocan.

“ Astig ‘no, dahil sa lugar namin, siga itong asawa ko, marami na siyang bodyguard, tipong Robin Padilla. Lalaking-lalake, Chang.”

He is the stereotyped figure of a Filipino macho who performs physical violence against his lover to assert his masculinity and sovereignty. He is experimental in terms of sexual conquests that he even tried homosexual affairs, somehow suggesting that his own definition of being a tunay na lalaki is achieving both gay and women. His own penis won’t mind giving pleasure to both anyway because men had always thought of their male organ as their pride of being a man.

“ Marami na raw siyang nakaka-do, pero ako lang talaga ang nakukursunadahan niya.”

And so, when the macho character died because of a fight with another guy to show that he is still the bandido ng Caloocan , Andang, the gay speaker, then spoke to his lover in silence:

Par, mali kasi ang pagkakaalam mo sa salitang macho. Di komo marami kang chicks at may mga bakla pa, basagulero’t siga, ay macho ka na. Ang tunay na macho ay ‘yung marunong gumalang sa bawat tao.”

Other male characters also exhibit typical manifestations of machismo. One concrete example is Panchang, the gay lover’s best friend who happens to belong in an army. He accepts the invitation of Andang to have a one-time homosexual affair with him and is even proud, in silence, that he had shared the same lover with his own best friend. It is somehow a conquest for him to prove his manliness. When his best friend, Chris, found out, they both agreed to have a one on one basketball game, somehow a duel, to determine who will own Andang to save one’s male ego so to speak. Both characters are portrayed as men who have very heavy drinking habits. Their nightly drinking sessions were de rigueur among men and husbands.

Another character is Rey, who killed Chris to get his revenge after Chris humiliated him in public by breaking shells of balut on his head. Male ego is really an issue to men that they would even kill only to save his face after humiliating his male pride. It still follows to a male ideology stating that to be male one had to be tough and even behave like a brute.


Marlboro man smoking


The work of Cardil could also be a fact to prove that machismo is often observed and practiced by those men who belong in rural communities, especially in slum areas.

Men dominate in the world, women dominate in the bedroom. Alfred Yuson has another specific concept of manliness. In his “A Hill of Samuel,” he focused on how men applied the influences of machismo against the female species. Dignos, the central male character in the story, could be seen as the seducer of women and is the sole reason for their madness. He would rape every woman, married or not and they would then worship him in the hill. He asserts his personality being a macho man by his conquests over women. Based on the responses of the male respondents on the study of Bob Pease on Postmodern Masculinity Politics, among the other manly things to do so as to redeem manhood is to have an active sex life. That is another test of manliness according to them. Men tend to rape women as an act of punishment for arousing them. In the case of the story, Dignos used his sexuality as a weapon to conquer women.

“….He was mad and he made our women mad…”

“….as the man with the black locks and the terrible eyes pressed hard against her. And the laughter came strongly and savagely upon her…”

“…Lumen gasped, and dug her nails into his nape. Then she felt the fever departing, but now the coldness turned severely into iciness in her womb. And slowly Dignos slid away from her and stood erect, surveying his prey naked and prostrate. And the laughter mounted, as the hill echoed its approval..”

Men “require” women’s sexual power to remind them of their heterosexuality and to reaffirm their own masculinity, although they are likely to experience women’s sexual power and their own response as “natural.” Men need women to define their manhood. The more women he gets and conquers, the more macho he becomes to his other male friends. This is visible in our own culture, considering the fact that men metamorphosed themselves into strutting cocks, macho in language and behavior.

Man drinking

Machismo is exhibited differently according to socioeconomic class. Angelo Lacuesta’s “Stigmata” has its lighter exposition. The main character in the story is a rich married banker who is having an affair with a steward in one of his flights. He has sexual affairs with Lene and is never guilty about it. He justified his actions by believing that every rich banker has them, a woman is a part of a lusty weekend and on Monday she will only be a part of the history. He is an epitome of a typical macho who would not submit himself to romantic relationships because it would make them less a man. Being labeled as a womanizer would not even make them less human. In the Filipino setting, married men who have mistresses are not such a disgrace to the eyes of the society, in fact, other men take pride in it. Well, each element of the male gender stereotype is revealed, as in fact, sexual.

Obedient and devoted husbands in Philippine Society are often regarded as “under the saya” by most unenlightened folks especially in rural societies. When the former president Joseph Estrada exposed his lifestyle of having a wife coexisting with three other mistresses, people never questioned such action. As they put it“lalaki naman siya e”. Therefore, he is a true Filipino male, tunay na lalaki. Machismo and all that went with it.


In the story of “I Hope It Won’t Scar,” a college male student nearly killed someone in a boy’s fight when the gang decided to get their revenge for a friend who is in the hospital. The central character conforms to such actions so as to belong to the world of men whose definition of being a true macho is to be able to fight and get even. That’s what will then label them as basagulero’t siga- the stereotyped standard of masculinity.

The other male character’s sister is a complete opposite to the manly personality of his brother so as to characterize his maleness and his sister’s femininity. In a male-dominated society such as ours, men are not entitled to be gentle and soft because ever since Adam, men should be the ones who are not ruled by emotion, rather than reason.

A male member of Philippine society is always told by the same distorted version of the concept of machismo. But then, is there such a right word to defend machismo? The selected texts have unmasked the prevalent machismo which underlies Philippine culture. The social model predicated on machismo has been revealed, considering the fact in the case of our society, our political and historical traditions could also be one of its major factors.

Consciousness is power. To create a new understanding of our literature is to make possible a new effect of that literature on us. And to make possible a new effect is in turn to provide the conditions for changing the culture that the literature reflects.

Machismo is defined and based upon the Philippine context. Macho men are everywhere. He could be loitering in the streets, in slum areas, in heavy drinking sessions until the wee hours of the morning, in gang wars,  sleeping in someone else’s bed or he could be sitting on a comfortable couch after beating his own wife. They identify their identities as men by their actions influenced by our own male society.

Contextualization is one way of studying the condition of machismo in Philippine society. Men are merely victims. Ernest Hemingway had always been studied by scholars as to how masculinity operates in Hemingway’s life and works, replacing the celebrated macho persona motivated by various psychosexual desires. It is only apparent that in all kinds of literature, such manifestations of machismo only reflect the society each has.

It as if machismo had infected the entire society that we see in literature and in our own society as well.

Filipino machismo has infected literature in one way or another. As the song says:..”macho, macho man! I want to be a macho man….”

List of Works Cited

Garcia, Danton Remoto. Laldlad 2: An Anthology of Philippine Gay Literature. Manila; Anvil Publishing, 1996.

Lacuesta. Life Before X and Other Stories. Manila; Anvil Publishing, 1997.

www. Google.com

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Tatarin and Empowered Female Characters in Nick Joaquin’s “The Summer Solstice”

Tatarin and Empowered Female Characters in Nick Joaquin’s “The Summer Solstice”

Tatarin Movie

There was a popular notion that poetic language is the language of “images” and this conception was accepted by the theorists of Symbolism. “The Summer Solstice” is considered to be a sort of revelation of women empowerment through the use of gothic and barbaric images. In the last part of the story, a reader is introduced to the idea of man’s submission to woman by the image of a “man crawling on the floor like an agonized lizard, his face flat on the floor, as his lips touched her toes.” This act could be considered as a form of worship to a god or to someone whom you see as a powerful and superior being.

The woman, on the other hand, portrays the image of a woman under the power of the Tatarin being a form of witchcraft, as depicted in the story. A reader is then given a hint by a rich description of the ritual of the Tatarin.




“…they covered their heads with their black shawls and began wailing softly, unhumanly-a hushed, animal keening…”

The description of Amada’s husband and lord being silent all along while she was naked and screaming in bed is also a powerful scene in the story.

The writer never mentioned sexual submission, whipping and women dominating in the bedroom, the reader is only being provided with images.

Tatarin and Empowered Female Characters in Nick Joaquin's "The Summer Solstice"

The emphasis on the independent value of words extended to the creation of “nonsense” language into a new form of creation. The story is able to submit itself as to what Roman Jakobson called “organized violence” in which a writer is able to roughen up an ordinary language into “formed speech.” Instead of merely narrating the events in the story, Joaquin was able to capture the finest and important moments because of his careful use of his language.

“…her hair flung back and her loose hair streaming out of the window-streaming fluid and black in the white night where the huge moon glowed like a sun and the dry air flamed into lightning and the pure heat burned with the immense intense fever of noon…”




And so, somehow, a reader is introduced to such words which deliberately suggest enchantment and a sense of magical realism. The tone of the story is veiled with sexual desires, superiority and fear.

Then came the idea of foregrounding. Dona Lupeng’s characterization in the end becomes a strong central figure in the story so as to draw out the repressed desires of women and they are being released from such repression through men’s ultimate submission.

The transcendental effect, therefore, is achieved following the idea that literature is always metaphorical and symbolic. Though its goal is not to deliberately reveal issues such as feminism, etc, the content is able to stand with the effective elements of the form. After all, the form is always the main focus of Russian Formalism.



Tatarin- a pagan ritual to the moon led by female priestesses


Nick Joaquin

Nick Joaquin, the writer of The Summer Solstice

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Literature and Women

Literature and Women



Attics do not house humans. Attics are wasted space. Women are considered half monsters, and they are wasted. She inhabits the attics, literally and metaphorically, she becomes a madwoman both as a writer and a character. The fact is, Nathaniel Hawthorne is male and men don’t glorify women.

Nathaniel Hawthorne did not directly say that Georgina is a monster. Only by the way she is presented in the story will it then becomes clear that literature had always been confined to male writers and characters. Georgina’s birthmark embodies the unforgivable flaws of the female body and her position as a woman. She doesn’t make any difference to Dr. Frankenstein’s monster. And the only way to kill the female monster is to destroy male literature.

Georgina is portrayed as a passive character overpowered by her own husband. Aylmer is a man of science who represents knowledge and inventions. Georgina is depicted as a woman who will do anything only to earn her husband’s love to fulfill her responsibility as a wife: to make her husband happy and be of service to him. Since a woman’s intellect is not for invention, she is merely placed in the house and practice domesticity. She even said to Aylmer, “I know not what may be the cost to both of us to get rid of this fatal birthmark. Perhaps its removal may cause cureless deformity; or it may be the stain goes as deep as life itself.”

And so, the reader is introduced to the fact that women are trained by the society, which is patriarchal, to become submissive wives and submit to the idea that men are in control, not the ones being controlled. And so, there is this concept of achieving the “arts of pleasing men”. Even when she was about to die, she still tried to be the sweet angel that she should be. “My poor Aylmer,” she repeated, with a more human tenderness, “you have aimed loftily; you have done nobly. Do not repent that with so high and pure a feeling, you have rejected the best the earth could offer. Aylmer, dearest Aylmer, I am dying!” And so, the idea of women being selfless is then highlighted in the story. The idea of women being submissive to their husbands is in fact very Christian. In literature, it is as if it must be a norm that the women characters are always the ones who must die and the protagonists must be the male characters.




Georgina’s birthmark signifies Aylmer’s insecurities. This reminds me of Freud’s castration complex in which the birthmark becomes the figure of a penis in the eyes of Aylmer and so he wants to remove the birthmark and have the power all by himself. In literature, male writers never considered writing as an act of women. It’s just that they are too afraid to let the women speak and inscribe power in sheets of paper. It is because of the fact that female authorship means female authority. And women, on the other hand, cannot get out of their shell considering the fact that she is a domesticated being and she has no right to invent and create a world that she can relate to. If she shows resistance, then she becomes a madwoman in her society. Only the men have the right to be a creator.

Georgina becomes Aylmer’s failure when she was born with the birthmark and when she died even if he was confident of his success. She remains to be Dr. Frankenstein’s monster that was created with stitches and flaws. She is an imperfect being.

Georgina is marked as unmarked. She continues to be a misunderstood being, like the other women, in her own society.

Georgina let herself be defined and is never aware that she is defined. A woman is marked as unmarked. The spectral of the woman’s marked body thus violates the fantasy of the woman as a blank page to be inscribed by man. The sign of the female body is cultural legibility and subordination, “staining” the female body, it literalizes the cultural marking of woman as the other. “It was the fatal flaw of humanity which Nature, in one shape or another, stamps ineffaceably on all her productions. The crimson hand expressed the ineludible gripe in which mortality clutches the highest and purest of earthly mould, degrading them into kindred with the lowest.”

Male writers only write for themselves. And so, women writers are the only ones who can write for women. To restate Audre Lorde, only the oppressed could understand oppression, not the oppressors. A female writer must get out of the glass coffin or sleep for a thousand years and wait for the prince to kiss her. We’ve been sleeping for more than a thousand years. Maybe its about to time to wake up and change the masculine literature.

It is clear how Gilbert and Gubar used the attic as a metaphor to emphasize how women writers are secluded and isolated from the world of literature. The attic is also a literal view of women who hide in such a space to write because writing is not a part of their domestic definition as women. They cannot even write the way they wanted to write themselves because of the fact that their husbands are always watching upon their shoulders. Most of them become mothers and they are meant to watch their children all her life, and so their desire to write gets lost along the way.

Georgina died. But then, the other women must not die too only because she is a flawed character and she is a WOMAN. I believe a woman must be dead for her to rise again. And this time, she will be immortal.

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