Retellin’ Oceania & Sensing the Self in the Other

Retellin' Oceania

This past Friday, I listened to storytelling and poem readings from Pasifika* and First Nations peoples at Heyday Books in Berkeley. It made me remember that passing on stories through oration and singing at gatherings is so important and needs to become more prominent in the way we relate to one another. It also made me realize how much of it is lacking in my present reality. Listening to these stories from our perspectives – perspectives from the margin and not from Western-centric  versions in history books – is humbling and enlightening.

We heard stories of life, of death, of forgiveness, of family and lineage, of travel and journey, and of loss – from people, to land, to language.  With each reading, we were transported into a space where the past and present intersected. The voices and lives of the ancestors washed over us in a warm embrace. Afterwards, we continued talking and sharing stories in a more casual way. We sang, we danced, we drank some kava and ate some food.

– – –

When I was saying my goodbyes at the end of the night, I thanked the owner of Heyday, Malcolm Margolin, for hosting this event. We got to talking about his friend, Darryl Babe Wilson of the Achumawi and Atusgewi tribes (northeastern California), who recently passed away. I expressed my condolences, but I could tell he still thought the world was a slight shade darker without Darryl’s presence.  Sensing his mourning and grief, I related to him by saying I never really appreciated hearing “he’s in a better place now,”  when my father passed away. It seemed either a cop-out or an implication that his living moments were full of suffering only. Either way, I used to think it was lame.

Malcolm Margolin of Heyday Books

Malcolm Margolin of Heyday Books

I quickly added that I truly believe our loved ones go to better places, now that I’m older: “He’s among the ancestors, and they were there on the other side to give him a warm welcome,” I said.  Malcolm made some noncommittal noises and shook his head, his Gandalf-like mustache and beard shuffling from side to side. The extremely long pause that followed was both confusing and uncomfortable. He frowned and curled his hand underneath his chin in thought, clicking his teeth. He sighed and scoffed and pulled on his ears in discomfort. Then he furrowed his brow, shook his head again, and said through closed eyes, “I don’t think there is another side. I don’t think there’s anything left for us after death.” He smiled apologetically, knowing that after the night of readings, our beliefs are in contradiction to one another’s.

The Morning The Sun Went Down - Darryl Babe Wilson

The Morning The Sun Went Down – Darryl Babe Wilson

It was my turn to take a pause. I blinked a few times and told him, “Well maybe so. We all believe what we do. If there is nothing for us after we pass on, I think there are ways our spirit continues its journey. Our ancestors are invoked so long as our stories are told.” It was a no-brainer really, but Malcolm finally cracked a smile from behind his glasses and beard. Waving his finger at me in agreement, chuckling slightly, he pushed himself off the bench and walked away. I started to wonder about his off-kilter mannerisms, but before giving it another thought, he returned saying, “let me give you Darryl’s book,” and shoved a copy of The Morning the Sun Went Down into my hands with a smile. I was touched by this gesture. I’m glad I could remind him that we live on past our years through the stories our upcoming generations can tell. He certainly found Darryl’s story important enough to live and pass to me.

– – –

Backtrack a couple hours and here’s where I’m coming from.

The reading delivered by scholar and activist, Fuifuilupe Niumeitolu, opened my eyes. She told of a story that depicted a dispute that occurred between Samoans and Tongans at a gathering, and her father was made to speak on the matter. Instead of giving authority to any one family group, her father recited the genealogies of the clans that brought them together in unity, across the moana and from different islands. During her reading, she iterated that the ancestors her father mentioned were beyond any of their memories’ reach, yet they were familiar and present because they were repeated so often in stories.

There was another performer and young scholar, Makaiwa Tong, who shared two songs from Hawai’i. Before she sang, she emphasized that stories also live inside songs, and perhaps the greatest thing about their power is that it must come from memory. Nobody walks around with printed songbooks at these gatherings – they are known by heart. It’s simple – if you sing, you know it. If you don’t know it, you don’t sing. During her two songs, she sat amongst us in the crowd and faced the front of the room so as not to “sing at” or “perform for,” but rather “share with.” The mana pouring from her voice was so strong; you could sense the ancestors emanating from her breath as she sang, traveling into our ears and hearts – the voices of the ancestors.

As I sat there, happy to be present and honoring the brothers and sisters in the room and their histories, I felt a little vulnerable without my kapwa.* In this case, I was truly sensing the self in the other. I was saddened that thus far, I haven’t been able to enjoy an epic telling of genealogies uniting Filipino peoples. I don’t know any songs by heart. While I feel in touch with my roots, I realized there is so much more work for me – us – to do. So much to find.

– – –

I left that night with a few things to reflect on. Knowing one’s own ancestry and passing on that knowledge is something that hasn’t always been available to me. I know a lot about my immediate family, and a substantial amount of the preceding generations…but beyond that, I can’t recall much. When I go to our Filipino community events, sometimes I feel as though the narratives aren’t mine. Sometimes I don’t feel like I’m a part of the story, because from an archipelago with 7100-some-odd islands and 170-ish languages, our clans weren’t really united (and then what about the diaspora?). There may be stories out there, but I haven’t been acquainted with any yet. It’s got me questioning: am I this family, or am I that family? Am I allowed in? Can I write myself into this narrative? This history? Who’s ancestors am I invoking if I’m singing along to a chant from a tribe I don’t belong to?

I know I can run my mouth on decolonization and indigeneity like a blabbering fool and can debate about cultural appropriation or diasporic/first world transnational communities re-colonizing or re-appropriating till I’m blue in the face. But this night of story telling has really got me thinking on ways I’ve felt both included and excluded even within Filipino communities. For a while I got lost and fortunately our Pasifik cousins helped steer my canoe back in the right direction, until I finally found some fellow kapwatids. While I have a better grasp on cultural displacement, I now have a new filter to observe it from. This story telling session taught me how I can get closer to my ancestors, yet also keep me at a distance. It also reinforced my belief that oration and storytelling are efficient ways of learning, teaching and socializing one into a community.

My head might remain spinning for another few days, but I’m just glad that I will be going to see my kapwa this week and fill up on all the good energy. I really could have used an ancestor hug at Retellin’ Oceania.

*PASIFIKA refers to people of Pacific Islander ancestry or heritage living in the islands, or in diasporic communities, away from their mother islands.

*KAPWA has become a Filipino term that defines togetherness & community as well as a shared inner self amongst others. Read more about it here via Rem Tanauan // Pathfinders Commune. Or check out fellow kapwatids’ definiton over at Kapwa Collective in Toronto.


UP NEXT on “Decolonization” – A Politically Correct Term Required?

“Decolonization” appears a scary, uncomfortable term. “Global warming” was replaced by “climate change”; “gentrification” replaced by “shifting urban economic landscapes”. Just as these monikers were deemed undesirable and ineffective to be considered important in mainstream news, it seems as though the waves of “decolonization” has also fallen into obsolescence due to overuse and righteousness. So what’s next for this term? The movement? Stay tuned, and mind your canoe!

This is a facebook status I recently posted which was inspired by numerous online discussions I have observed, participated in, and even instigated. Right after posting, I urged everyone to laugh but also really consider where the future of this whole “decolonization” tip is going.

These conversations continue. Just as I encountered more and more people stoked on decolonization and indigenization, what seemed by the masses, I have equally encountered those who shrink back in disgust at its implications. Interestingly, those who are all about it, and those who are naysayers regarding the term, BOTH celebrate cultural customs, and do work to promote ancestral (Filipino) traditions. So why the big fuss? Apparently these terms are giving us a bad rep, painting us as potentially xenophobic, new age brown folks in America. Don’t believe me? Check out Tlalli Yaotl’s blog post on Anti-Colonial Anarchism vs Decolonization, Barbara Jane Reyes’ musings on what it means to Decolonize the Creative Space, or even Michael Dalupo’s  questioning of diasporic individuals who “indigenize” but might not actively support and protect the indigenous of the homeland like Lumad’s Quest for Justice.  All of these posts hint towards the decolonizing trend being just that: trendy. Does that make us trendy brown people?  Of course not, so let’s decentralize some things just a moment –

I don’t believe decolonization and indigenization limits us to just one ethnic group. I do believe that decolonization enlightens us to knowing how systems of oppression/marginalization have permutated over the generations, leading to our internalized oppression and marginalized cultural traditions. Also, “indigenizing” doesn’t have to imply xenophobia where we must choose only one indigenous root; considering we are probably all mixed at this point, the process of ‘indigenizing’ could rather imply embracing the (spiritual) ways of life before Westernization/eradication of non-Western cultural norms. In some circles, it’s merely a frame of mind, or a lifestyle- DISCOUNTING the temporal notion of indigeneity. All things said and done, I like the thought of dissolving Western attitudes towards the Non-West. Surely, we can at least hope for equality and normalize our own traditions.

Don’t let the name scare you off track. Continue the journey and don’t let Western norms make you think being different is bad. Being Othered, however, IS bad, and we should do all that we can to abolish the systems that perpetuate such prejudices. This is, after all, why we do what we do, and we can do it with finesse and passion.  Call it what you want to call it, though, right?  If anyone has any ideas, comments, or suggestions – PC or Radical – hit me up and share them.


Dreamweaving* = Nic and I both had dreams about tattooing, on consecutive nights from one another’s. There is some potent energy at work here; it only gets stronger as we all get closer. The threads of our generation, we are all woven closer to each other and closer to our ancestors – intertwined by our dreams, blood and ink.


Yesterday, I went to my friend Mike’s house for his birthday.  Another of our friends, Nicanor, was up from LA to visit and tattoo some folks.  For Mike’s birthday, Nic gave him a tattoo.  A few of us gathered to hang out and be present during the tatok ceremony.  Prior to Nicanor’s arrival, I had a vivid, beautiful dream about tattooing.  It may have been my subconscious reflecting my intuitive energy back to me in a visual way; it might also be a message from the ancestors.  The scene was as such –

I remember rushing with urgency to be somewhere.  In my dream I was running – actually running quickly – not the slow motion, sluggish-leg, dream state running.  I was charging down a rolling, grassy hill until, finally, I reached a meadow.  When the hill leveled out, it was as if I broke through a barrier – some permeable bubble, that once I stepped through it, all senses came to life.  The soft, baby-grass-green underfoot; the electrified blue of the sky overhead.  The whisper of wind through the trees; the kiss of sun on my skin. When I arrived, a group of friends were sitting in a circle on woven mats in the grass.  I was the last to take my place, completing the circle.  As I sat upon the mat, the voices and laughter of the circle rang like a melody – there were no words; everything was communicated through song, smiles and eyes.  As I looked around, we all had markings on our bodies as if to gather as one family.  Off in the corner was Nicanor tattooing and working away with several people around him.  There was a hint at a ceremony or ritual from what I could tell in my periphery.  As I turned my focus back to the group, in my dream, I closed my eyes.  It was then that I woke up.

When I left my room, now in my waking state, I went to facebook and found Nicanor’s post about beginning his journey up to the Bay Area and manifesting growth through tattooing.  I wrote that I had dreamt about it, and he immediately messaged me to ask what it was.  It was then that I gave him the story of my dream.

The next night, Nicanor had a dream about carrying the responsibility of his tattooing practice.  I cannot speak for his dream, but as he described it to me with such spirit, there was a very strong, very profound message for him.  When he woke, his friend who tattoos in the traditional manner (hand-tap) in the Philippines reached out to him through Facebook, similar to the way Nic reached out to me the day previous.  The day after Nic’s dream, he tattooed Mike and they gave a ritual food offering to the ancestors.  And wouldn’t you know it, I was the last to arrive.  Mike’s tattoo includes two words written in baybayin: “infinite” and “mystery.”  …There are too many parallels between our experiences to be coincidence.

Please learn more about Nicanor Evans’ tattooing journey by visiting his Facebook and Etsy.