“After Auschwitz, there must be poetry, in which language is torn and broken, into which words are pulled, but in which there is also an essential address: the words and the silences are pulled toward an other.”
Karmen MacKendrick
A story or two in words of some survivors, a single photo, are enough to 
move me to tearful silence. Their suffering, the depth of their sense of loss, the trauma so marked up in their bodies, in their faces are unspeakable. No human language can contain their grief; the survivors themselves have no language for it except by way of stammering, wailing, broken, torn ones. By way of tearful silence, of tears and silence. Movement in silence and through silence could have been the best response.
But how does one make sense of the constant interviews of the survivors, asking them “how they feel,” often cornered to respond in a language (in Tagalog) that runs against their tongue and their manner of speaking it, the source of stigmatization? How does one make sense of the closed-up corpses that sociologist Randy David and a fellow blogger so poignantly pointed out that is so disrespectful of their dignity? Of the constant scrambling for photo opportunities and endless chatter in sensationalized media voice as if it is a climax of a soap opera that TV sells? In this kind of situation, often, one doesn’t know where charity ends and self-promotion begins.
And I have one perception on this malaise – it is a desacralization of the sacred silence, no matter how marred by the reality of loss and death, that the dead and their survivors so deserve along the river bank, by the single post of the house left, in churches-turned-evacuation-centers, before a mass grave. Let silence reign in the midst of such unspeakable suffering. But no because the Filipino pathos is always cast and cultured in the Hollywoodish climactic, the sensationalized ‘underdog’ of a soap opera whose upcoming triumph could happen through a sudden twist of the whole drama. Before any donor knows it, media and some charitable organizations have been telling them that the first tall order in the midst of a tragedy is to fix the damage, to fix people’s suffering. Abate? Yes. But to ask people to articulate their grief through interrogation, covering their tales by words or images as if “everything must be said; it must be said now, with nothing left – it has to get somewhere,” – isn’t this irreverent and violative of a very rich refuge in times of unspeakable suffering – silence and the need for someone to stay in their silent scream.
True enough, the dead need further autopsies and the survivors need food and shelters and movement through mobilization for its delivery are needed. But I’m convinced that this movement can be done in prayerful silence less the self-flaunting, and more reverential of the silence of the dead and the survivors.
But then, this silence has to start from within and has to be cultured also. Perhaps, those cameras can still keep going in meditative movement minus the reporters’ microphone. I bet it’s more powerful than any professional’s seemingly endless chatter. And then through silence, lessons from the tragedy are better learned and absorbed as well, who knows. And by the way, one can also stay in prayerful silence from afar and be in solidarity with the suffering.
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Photo credit: interaksyon
Climbing Mt. Tabor/DesertFishing... 