In the Sugar Sun series, I have attempted to combine the authenticism of well-researched historical fiction with the emotional payoff (the feels) of romance. The more tragic the history in the book, the more important it is to lighten the mood when I can. Music cannot be made with only one note, nor even one movement. A really good read should be like hearing a whole symphony.
Ben Potter’s past is pretty dark: opium addiction, combat trauma, and more. So he seeks out the light: the capable but audacious school teacher, Allegra Alazas. And he will have to win her heart in the light—the sunlight, to be exact. It will be out on the baseball field where Ben wins Allie’s hand.
(Yes, I am not only taking on historical romance and historical fiction, but I am throwing in some historical sports romance, too. What bang for your reading buck!)
The Americans brought baseball to the Philippines as a part of their educational system. The sport caught on. It even found its way into courtship rituals—feats of valor on the baseball field could replace them on the battlefield. Whereas medieval knights used to win jousts to earn the heart of a lady, now you just needed a good hit. According to sportswriter Ernie Harwell, “Americans, acting as muscle-bound cupids, often played simple grounders and easy outs into home runs so their Filipino friends could escape bachelorhood” (quoted in Elias 45).
Plot bunny! Keep in mind that Allie is an exceptional young woman, and she will not sell herself short. She will not require one run, but eight. And Ben won’t accept any help from the defense; he is going to do this the hard way. Hold onto your hats, folks!
Writing is always a risk. People say to “write what you know,” which is safe advice to be sure, but fiction will inevitably push these boundaries. For me, the history is what I know, so the history is where I start. But sometimes plot bunnies lead me down dangerous plot burrows.
A few years ago, I was trying to find an American source to describe the entrance into Manila Bay via steamer ship. One of the best I found was written by a traveler named Annabelle Kent:
…we were hardly outside the harbor before it became very rough, the flying spray beat against the saloon windows, and it was necessary for our chairs to be lashed to the rail. I am never sea-sick, but once ensconced in my steamer chair, it seemed best to stay there, and it really was a delight to sit there snugly wrapped up from the flying spray and watch the huge waves thundering around our little boat, which rode them like a bird….Before [landing] I had gone down to the cabin to do the repacking for my sick roommate and myself. This was no joke; with the trunks sliding around with every movement of the ship, I had to dodge the one while I held on to the other and crammed things into it.…
Wow, now that’s evocative writing. Why was Ms. Kent so impervious to seasickness, I wondered? I went back to the beginning of the book to read this: “I would like to show others, as well as my deaf brethren and sisters, how much pleasure and profit one can get through travel not only in Europe, but the Orient. I am not merely hard of hearing, but entirely deaf.”
What is the connection between deafness and intrepid water travel? Apparently, those with a damaged vestibular system are far less likely to be seasick:
The US Navy ran an experiment in the 1960′s where they put a few Deaf men…in a window-less galley of a ship in the middle of a horrendous storm off of Newfoundland. As the ship tossed, the Deaf men sat at a table and played cards. Meanwhile, every Naval scientist became seasick.
There is a nice sort of justice there. As I read more of Ms. Kent’s book, I learned how she circumnavigated the globe—part of the time with friends, but mostly with complete strangers, all without a sign language interpreter. One of the most adventurous women of her era, Ms. Kent was perfect material for a romance heroine!
But, wait. Hold on. What do I know about deafness and Deaf Culture? Watching movies doesn’t count because they are so often written by the hearing. As blogger Charlie Swinbourne wrote about deafness in the movies:
On one hand, it’s exciting to see characters like yourself represented on screen. On the other hand, you get the FEAR.
Fear of what? Well, of the deaf character being hard to understand (especially if they’re being played by an inexperienced signer), or of their presence in the story being insubstantial and throwaway.
Worst of all, you get the fear of their appearance on screen being unrealistic, making it hard to believe in, and enjoy the story.
Swinbourne proceeds to list the top ten errors from real films. Some of the errors are obvious: a person cannot lipread when he or she is turned away from the speaker, or while sitting in the dark, or at night, and so on. And, yet, these things happen in movies all the time. If I have managed to avoid any of these pitfalls (eh…I did okay, not perfectly, but more on that later), it was because of Mr. Swinbourne’s blog, The Limping Chicken, and other sources. (Also, see his own films here.)
Could a deaf writer have written my character, Della Berget, better than me? Yes, no doubt. Are there better books out there about Deaf Culture? Uh, like every one written by someone hard of hearing. But the story of Hotel Oriente was grounded in history, and that is my comparative advantage. I decided to take a risk and write Della as best I could. Of course, this meant research.
I found out some interesting aspects of deaf education at the beginning of the 20th century:
The federally-chartered university for the hard of hearing, Gallaudet, known today for proudly teaching in two languages (American Sign Language and spoken English) was forced by Congress to teach only the “Oral Method” of communication throughout the late nineteenth and early twentieth century. “Oralism” meant lipreading/speechreading paired with speaking. So, if you were wondering why my heroine Della does not use ASL, it is because the “experts” of her age felt it was the duty of those hard of hearing to assimilate to the hearing world, rather than acknowledging the value of their own vibrant culture. An 1880 conference of these “experts” in Milan even tried to ban “manualism,” or sign language! Though that law was not binding, it guided Congress. Even prominent hearing folks like Alexander Graham Bell got involved. (He wanted Gallaudet to stop hiring deaf teachers, whom he felt would emphasize sign language.)
The emphasis on lipreading began with an incredibly patronizing idea: that all Deaf secretly wish to hear. This is not true. Limping Chicken blogger Toby Burton puts it best: “If you were to offer me a pill that would grant me [hearing], I’d be offended. Would you say to a woman,‘Take a pill and become a man, you might have more opportunities’? Of course not.” A story from Annabelle Kent’s 1911 book shows the time-tested nature of this truth: “…there happened to be a young man in the party who was totally blind. I was full of sympathy for him, but he, instead of feeling regret, thought the sympathy should be bestowed on me since I was deaf instead of blind.” You know the adage about making assumptions.
Gallaudet began accepting women in 1887, but they were not treated equally. In fact, the school newspaper describes a harrowing welcome for some of them: “all the [male] students would line up in rows and thus compel them to run a daily gauntlet of masculine curiosity.” Gee, that’s fun. And because women could not attend clubs and society meetings without a chaperone, they could never assume the highest positions of leadership. For example, even though women were influential in starting the school newspaper, the Buff and Blue, a young man would always be chosen for editor-in-chief because he could make the meetings without fail. This inequity is one of the reasons why my heroine, Della, an aspiring journalist, will leave college early to accompany her congressman grandfather to the Philippines: she is hoping to find fresh opportunities on the new American frontier.
And yet Gallaudet may have been more expensive back then. The 1900 tuition was $250, which in terms of 2016 commodity value is $19500—not so far off the current tuition of $19,852 for an undergraduate student, including a health insurance fee. But, when you consider the value of $250 as a proportion of someone’s income in 2016, it is the equivalent of $52,800—more than twice the current fee. (All inflation calculations are courtesy of Measuring Worth.)
Because she has to, Della lipreads. Unlike some of the movies Swinbourne skewers, she does not do it from too far away (though I stretch her abilities a little in the Clarke’s cafe scene), nor does she do it in the dark (though in one scene, only the couple’s faces are illuminated). She can read some people better than others, which my research suggests is common. (And guess what? The easiest person for her to read is our hero, Moss. But, duh, romance.) She cannot read anyone with a mustache, which hides the lips—also a note from my research. And she prefers full sentences to fragments. Why? Because only about 30% of speech is readable, according to Albany Jacobson Eckert. That means context is everything, especially when dealing with commonly confused words—which are different pairings than a hearing person would confuse. A few times in Hotel Oriente, I let Della make mistakes, get frustrated, and develop a headache because lipreading is really, really hard work. Is she still maybe a little too good at it at times? Probably. (Again, romance.) But I did take hope from Dr. Neil Bauman‘s remarks that while only 23% of hard-of-hearing people become effective speechreaders, women tend to be more effective than men. Also, nonverbal cues are important, as are vibrations and light.
Like many in her generation, Della lost her hearing to Meningitis. She was sick after age three and a half—the time at which most sounds have been learned and can be mimicked, according to Dennis C. Tanner—which would have made her a good candidate for oralism. However, there are still distortions in her pronunciation and tone, which Moss does notice. After he notices, though, I write her speech without accent because that is a better reflection of her intention and the story. I assume that the reader knows her speech is not perfect, but it is no reflection on her intelligence or eloquence.
All this being said, I am guilty of #5 on Swinbourne’s list: letting her fall in love with the first person who shows a serious interest. (Della does reference another gentleman back in Washington, before her trip to Manila. And Della and Moss’s quick courtship is really a function of the time period, when women were less experienced than their male counterparts. But, yeah, sorry. Mea culpa.) There is probably so much more I missed, too, and I apologize.
I did try to soften Della a little bit with a few flaws, thanks to Swinbourne’s blog, but she still is significantly more sympathetic than everyone else—even the hero, maybe. (At first, Moss is not quite woke on deaf appreciation, but he learns.) Della’s grandfather is a tool, but he is the one who paid for her education—so that relationship is complex. Della’s feelings toward him are understandably ambivalent and somewhat Machiavellian: if he is using her as a political pawn, she is using him right back to get to Manila.
Since there are no other deaf people that Della knows in her corner of Manila, there is no real treatment of Deaf Culture and its rewards, nor would I be the best person to translate these ideas to the page. Still, I would consider Hotel Oriente a form of cross-cultural romance, like my other books. ‘Cause that’s my jam.
[Edited on October 21, 2017: Comments have been turned off due to spamming by bots. If you would like to make a remark of substance, you can find my link to this post on Facebook and comment there. Thank you.]
For Javier’s report card, I researched elite education in the Spanish-era Philippines and the program at San Carlos in particular. Detailed biographies of José Rizal and issues of Solidaridad newspaper (out of Madrid) were very helpful. I even looked up the style of Spanish report cards. Grades were, from best to worst: sobresaliente (outstanding), notable (remarkable), bien (good), suficiente (sufficient), insuficiente (insufficient), and muy deficiente (very deficient).
Note: If you cannot read the print of the report card well, there are close-ups below.
You will notice that Javier was not a great student as a young, spoiled boy. Actually, he failed his first year! (See where it says “suspenso”? And see how the courses repeat from 1883-1884 to 1884-1885?) Eleven-year old Javito was not happy to leave his luxurious life as the only child of a prosperous hacendero to attend a strict Vincentian Catholic school. He was certainly ill-equipped for life on his own, as he recounts in Under the Sugar Sun:
[Javier] had not lifted a finger in his house until he left for boarding school. And he meant that—not a finger. What other boy would have gotten a skin rash from not rinsing off his soap? One who had never bathed himself before, that’s who.
Javier was also bullied at first by the older students. A miserable child does not study. This was the result:
As Javier grew and got used to school, though, his grades improved. He was a smart young man who simply needed to apply himself. (Wow, how many times have I written that on a real kid’s comment?) Javier will apply himself…until he gets caught sneaking out to a brothel (with half-brother Andrés in tow). Deciding that Javier needs to grow up, his father sends him to military school in Spain. From there, he makes his way to King’s College, London, where he earns a degree in law. These years in England (and later France!) give him the skills and experience to woo Georgina, so it all ends well.
More of the Altarejos brothers’ history will come to light in Sugar Communion (anticipated 2018), so stay tuned!
At long last, an alphabetical listing of the Sugar Sun glossary terms! Simply click on the graphic of your choice to open the annotated post in a new window. This list will be updated to include new terms as their posts are written.
I hope the posts are helpful in rounding out the historical context of the Sugar Sun series. They are certainly fun to write! Enjoy.
Once upon a time, Catholic-Protestant strife scorched Europe. In the seventeenth century, for example, about eight million people died in the Thirty Years War, almost a tenth of the estimated total population. Germany’s male population was cut by nearly half. There were also civil wars in France, England, Scotland, and Ireland, killing millions more. The Troubles in Northern Ireland in the late twentieth century were less deadly, but still deadly.
So intra-Christian conflict is not that unusual. Yet, far away in the Pacific, Spanish rule kept the competition away from Philippine shores. From northern Mindanao on up, there was no choice but Catholicism. When a hundred or so Yankee missionaries arrived on Philippine shores around 1900, though, things changed. There was no armed conflict, but the competition was still fierce. At least, the Protestants thought it was fierce. But over a hundred years later, only a small proportion of the Philippine population identify as Protestant—between two and ten percent, depending on whether you include independent nationalist movements with the American imports. Yet, despite this relatively small number, early American missionaries still had a significant impact on the face of Filipino society.
American Protestants did not want to see the return of the Spanish friars who had fled the country in the 1896 Philippine Revolution, and so they spread themselves out as widely as possible throughout the islands, taking up positions in vacated towns. They divided the large islands among themselves: the Presbyterians got Negros and Samar; Panay went to the Baptists; Mindanao went mostly to the Congregationalists; and Luzon was split between the Presbyterians, Methodists, and United Brethren. Only the Seventh Day Adventists and Episcopalians did not ratify this agreement.
Silliman University in Dumaguete was begun by the Presbyterian missionary couple David and Laura Hibbard. In my Sugar Sun series, I’ve renamed the school Brinsmade and taken a lot of liberties with the characters, but it’s not all fiction. A lot of the general priggishness that comes out of the mouth of my character Daniel Stinnett, president of Brinsmade, is stuff American missionaries really said or wrote down. In my new novella, Tempting Hymn, you get a very intimate look at what these communities might have been like. My hero, Jonas, is a good man whose ecumenical faith will be challenged by some of the more small-minded missionaries with whom he works. It was important to me that Rosa and Jonas find common ground in a world complicated by church politics and colonial attitudes. I sometimes get to write what I wished had happened in history.
It should be said that the missionaries did do some good work. First, they could be more inclusive than normal colonial officials. They offered opportunities for Filipinos to join their ranks as members, ministers, and missionaries. At Silliman, a Filipino had to pass an examination and earn the members’ vote, but if he or she (most likely he) did so, he could be tasked to spread the word throughout the rest of Negros and Cebu islands. By 1907, only six years after the founding of Silliman, there were five ordained Filipino ministers. They could preach in their vernacular languages—in fact, it was encouraged in order to reach a wider audience.
The other key advantage of the missionaries’ presence were the services they provided, particularly in education and health. Silliman was a school, after all. The American missionaries understood that the Thomasites, the American public school teachers, were doing good work, but they still thought that a secular curriculum was incomplete. David Hibbard integrated religion into the regular coursework and included several prayer sessions a week, including three commitments on Sunday. But Silliman’s reading, writing, and arithmetic education did not suffer because of it. In fact, his students had good success in finding employment in the new colonial government:
One boy, Andres Pada, who came to us a raw unlikely specimen three years ago has been appointed an Inspector of the Secondary Public School building and is giving good satisfaction. Another boy named Apolonario Bagay has been appointed as overseer of the roads for a portion of the province and is doing good work there. Four or five of the boys have gone out this year as teachers in the public schools of the province, and though they have not had enough training to do very good work yet, I have heard no complaints.
Okay, that seems like being damned with faint praise, but it was quite complimentary by American colonial standards. And Silliman was so popular in the region that they had more applicants than they could handle. They had to turn away boarders and take only “externos,” or day students. The local elites embraced the Hibbards and Silliman in general. In 1907, Demetrio Larena, the former governor of Negros Oriental province (and brother to the mayor of Dumaguete), converted to Presbyterianism. Silliman is now one of the best private universities in the Philippines, and it might have grown strong partly because of the very favorable town-gown relations.
American missionaries did more than educate, though. They also brought medical personnel to Asia. Interestingly, several of these doctors were women. In the Presbyterians’ list of new missionaries in June 1907, there were three single female doctors—two were sent to China and one to the Philippines. Another woman physician, Dr. Mary Hannah Fulton, started a medical college for women in China. One female doctor, Rebecca Parrish, will be the model for a future character of mine: Liddy Sheppard, the heroine of Sugar Communion. The real Dr. Parrish founded the Mary Johnston Hospital and School of Nursing in an impoverished area north of Manila, and she would give 27 years of service there before retiring. In 1950 Philippine president Elpidio Quirino bestowed upon her a medal of honor for her work. I’ve taken some liberties (as I do), but this woman’s passion for providing a safe place for women to give birth will filter down to my heroine, Liddy.
Of course, you might wonder why Christians would want to spread their faith to other Christians—until you realize that, at the turn of the century, many American Protestants did not think Catholics were Christians. They put “papists,” as they called them, right along side infidels, idolaters, and heretics. Reverend Roy H. Brown said:
Three hundred years have passed since this people first heard the Gospel from the Catholic Priests, and yet their condition morally is appalling….Saints and Mary are revered and worshiped while Christ is forgotten, and His place usurped….They know nothing about Christ or the Bible; their religion is a mixture of paganism with Christianity with the religious nomenclature.
This bias included a proscription against marriage to Catholics. In the Presbyterian version of the Westminster Confession of Faith at the end of the nineteenth century, it said that those who “profess the true reformed religion should not marry with infidels, Papists, or other idolaters, neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable heresies.” Since they did not consider marriage a sacrament, you did not have to marry in a church—but the church was still going to tell you whom to marry. I fudged the rules a bit in Tempting Hymn when I allowed Jonas to marry Rosa, a Catholic, though his Presbyterian friends are none too happy about it. (And, you may remember that in Under the Sugar Sun, Georgina and Ben’s parents’ Catholic-Protestant marriage had been a scandal back in Boston.)
There were some more progressive missionaries, of course. In fact, the first Presbyterian missionary to arrive in the Philippines, Rev. Dr. James D. Rodgers, said that the purpose of the mission was “to help Christians of all classes to become better Christians.” He was including Catholics as Christians.
Still, in the end, the Protestants had more in common with each other than with the Catholics. The American denominations—the Presbyterians, Disciples of Christ, Evangelical United Brethren, Philippine Methodists, and the Congregational Church—would decide to merge into the United Church of Christ in the Philippines (UCCP). It was their hope that this would provide more unity to fight the Catholic front.
It was not very successful. These more traditional churches would end up losing the war to the nationalized independent churches (like Iglesia ni Cristo), along with the Seventh Day Adventists and more recent missionaries like the Jehovah’s Witnesses. But, in the end, numbers may not matter. The real impact these missionaries would have would be social and academic, not spiritual.