In a sense, every writer's concern is
ultimately with truth. Certainly the essay-
ist is
directly concerned, in defining and ordering ideas, to say what is
true
and, somehow, to say it "new." [He] must be aware
that there is available, in
addition to logical
analysis and proof, rules of evidence, and the other means
to effective exposition, the whole memory and record of the past
experience of
the race . . . And in them, too, is a
valuable lesson in the way a significantly
large body of
experience -- direct, in a person's day-to-day encounters; indi-
rect, in the study of all forms of history -- can be observed,
conceptualized,
and then expressed in an economy of
language brief in form, comprehensive
in meaning, and
satisfyingly true.
In November 1972, on a slow and fragile
barter boat to Sabah from the sleepy
seaside town of Bongao in the
southernmost Philippine province of Tawi-Tawi, I asked a new-found friend and
benefactor if he was Filipino. "No," he replied. I'm Tausúg." But of course
Madyasin Alpha was mistaken --- dreadfully
mistaken.
During the 330-odd years that our
country was ruled by Spain the Tausúg, Ma- guindanao, Maranao, and their ten
other brethren tribes in southern Philippines --- unlike most
of the rest of our forebears --- never surrendered their Muslim
faith. Never truly conquered and never converted, they have every reason to be
proud of their heritage, which includes resisting the Americans, who governed
the archi- pelago for close to half a century until 1946, when we achieved
self-rule. Neither did they bow completely to the decolonized, independent
Republic that followed. Still, whether they liked it or not, they were
Filipinos. They were citizens of the Philippines.
My
question was rhetorical and my curiosity intellectual, but what began as an
innocuous conversation soon became an intensely emotional exchange, especially
when my friend ardently advocated his region's secession from the Philippines,
predicting the ugly rebellion that over the years was to drive 160,000 to Malay-
sia, create a million internal refugees, and claim as many as 120,000 lives.
At the end of our dialogue, which left me frustrated and fatigued, there
was no question
in my mind that his views were unacceptably separatist. For
his part, judging from his countenance, he must have
thought --- given that the Philippines is overwhelm- ingly
Christian --- that I was the self-appointed spokesman for the
tyrannical majority.
Later that night, when we reached
the port of Semporna, I suddenly realized
the utter foolhardiness of
what I had done. I had --- unintentionally, to be
sure ---
inflamed the passions of the man into whose hands
I had entrusted my safety, the very man who had just made good on his promise to
help me flee the fledgling Marcos dictatorship, installed six weeks earlier. I
shuddered at the thought that
he and his brawny men could have thrown
me to the sharks without batting an eyelash --- not an entirely
uncommon fate at that particular time for Christians in these parts. But the
suspicion was both momentary and unkind: that would have been uncharacteristic
of him. From the moment I met Madyasin on the boat I had taken from Zamboanga to
Jolo days earlier, he struck me as an extraordinarily learned, articulate, and
principled man, which is why I solicited his assistance in the first place. He
had earned my trust, and I knew at once, awash in private shame, that it was
cruel for me to have doubted it. The lesson was bitter-sweet.
When he first gave me his word, he knew full
well --- because I had forewarned him --- that
I was a fugitive, having been among the first in my province of Negros Oriental
to be arrested and detained the day democracy died. Now I knew that his oath was
true. He had delivered on his pledge to take me to safety at great perso- nal
risk. But it distressed me no end to realize that he had chosen to help me sole-
ly because his arch-enemy --- the new political
order --- was mine as well. Beyond that, or so it seemed to me,
we shared no common bond. Nothing, that is, except that we both belonged to the
same Republic, the same nation, "one and indivisi- ble." We parted well, wishing
each other long and worthwhile lives, but whether he
liked it or not, he was
a countryman of mine. Misguided, perhaps, but a country-
man nevertheless,
and that was the end of the story. But it wasn't, at least for
me.
My Muslim friend's words and
demeanor were to haunt me for years on end,
if only because of the
untold numbers for whom he may have been a voice. For years to come, I could not
bring myself to understand why he refused to call him- self a Filipino. Most of
the Muslims I came to know in college did prefer to be called "Muslim," but only
when, in context, "Filipino" meant "Christian." I took this to mean that they
didn't mind being called "Muslim Filipinos," much as in the U.S. our expatriate
community is comprised of Filipino Americans.
My disquiet transcended the question of labels. For one thing, I deemed
his views incongruous, uttered as they were at the precise time when
participatory democracy had finally began to find full flower in the
Philippines --- one of the rea- sons, I was certain, that
Marcos had imposed martial law. Never before had the people and the youth of the
land thought, felt, and acted as one. Never before had the clamor for change and
reform been louder. But to Marcos, nearing the end of two four-year presidential
terms and finding himself at odds with the very same elite that had helped
empower him, change was the last thing on his mind. For an- other, I just could
not comprehend how my Tausúg benefactor --- this unusually
perceptive man --- could hold so fervently to a sense of
detachment and separate- ness as to believe in the break-up of our Republic, a
country that had just begun
to come together, a society that was certain to
survive this long, dark night.
I would not have chosen to resist the new
order had I not blindly believed that tyrants come and go, but societies endure,
that the Filipino people would outlast authoritarianism and emerge from this
harsh ordeal stronger, cleansed, and more unified. I understood that Madyasin
and I had marked cultural and religious dif- ferences. I respected that, and so
did he. I felt nothing but undiluted esteem for
the tenacity with which
Muslims had defended their territory, cultures, and faith, and he knew that as
well. What I couldn't make sense of, on his part, was either a naďve inability
or an insolent unwillingness to transcend those differences in favor of our
common national identity, our mutual destiny. But it wasn't going to be that
easy for me, because I knew in my heart that Madyasin was neither naďve nor
in-solent. All I was absolutely certain of was detecting a certain
self-assuredness ---
nothing like pompous pride, nothing false or
fraudulent, but rather an innocent confidence, an almost childlike
conceit --- each time he called himself a Tausúg, telling me
each time, between his words, that he knew who he was and what he believed in,
and that for all his civility he didn't really give a damn whether I,
or
the world for that matter, agreed with him or
not.
Two years later, in an entirely different
world, in another hemisphere, my dia- logue with Madyasin was uncannily
replicated. I was with a dear friend and town- mate of mine, Ali Laspińas, when
we ran into an acquaintance of his in Chicago, Illinois. The
exchange:
"David, I'd like you to meet John
Whitefeather," Ali said.
"Pleased to meet you, John,"
I said.
"Same here, cousin," he replied,
shaking my hand vigorously. "You know that my forefathers came from
Asia."
"Yes," I said. "This is a moment I'll always
remember."
"And why is that?"
"You're the very first Indian I've actually met. Before
today, you know --- comic books and the movies."
"No, you haven't met an Indian," he said. "You want to meet one? Go
to India."
I didn't know what to say. He didn't
appear offended, and Ali said nothing, looking as dumb-struck as I must have.
All I could do was feel stiff and awkward. Happily, John resumed
speaking.
"Nothing personal," he said, "but I'm
Navajo --- 'Dine,' to be exact. We al-
ready had a name before Columbus came to our land. We didn't need a name
then --- we already had one. We still
do."
Déjŕ
vu. I could feel electricity running up and down my spine,
the hair on the
nape of my neck upright, like sentinels alerted by sudden
enemy fire. I was on a
kumpit once again,
addressed once more by a man so dead certain of his sense of
self, not
knowing whether to respond with indifference or resentment, feigned
or
real. It took me awkward moments before I recognized what I really
felt: naked admiration. If I harbored any hopes of ultimately relegating my
Tausúg friend's words and demeanor to the outer fringes of my memory, my new
Navajo acquain- tance dashed them. Now I had to contend with two
ghosts.