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Narrative  135

             continuing to do something similar to the Rizal story, adding new materials
             onto  or  between  the  original  stories.  This  is  a  dynamic,  rapid,  and  ever-
             changing process.
               The case study of Rizal provides a valuable insight into the ways in which
             narrative  can  work.  Narratives  do  not  remain  still  and  are  never  owned
             by  only  one  individual,  community,  or  institution.  They  are  iterated  and
             amplified in many different forms for numerous ends. I suggested that there
             are times when amplification can both bring a narrative close to audiences
             and yet distance them from the original story. Narratives are also creatively
             elaborated  on,  becoming  sites  of  devotion,  celebration,  commemoration,
             persuasion, and contest. Narratives are transformed as they are adapted or
             translated into a new media. The 1961 cinematic version of Noli represents
             a  different  kind  of  narrative  from  the  original  text  penned  by  Rizal  and
             published in 1887. Finally, the dramatic reenactment of narratives contributes
             to the ways in which stories reverberate across distinct historical, cultural, and
             religious settings. Nevertheless, in the midst of this sea of stories, the words
             from Rizal’s account have a habit of resurfacing. However rich and thought-
             provoking his surviving words and stories are, when brought together, even
             these are incomplete, a collection of fragments and narrative strands that
             have continued to be constructed long after his execution. Knowing some of
             the many ways in which Rizal’s story is repeated, amplified, and elaborated
             not only sheds light on how narratives work but facilitates some of Rizal’s
             original words to reverberate across generations and cultures: “Nobody can
             say how he [or she] will die. But everybody must decide how and for what
             he [or she] shall live.”


             Notes

               1  See David Morgan’s discussion of memory and recognition in the experience of
                 popular religious imagery (Morgan 1998: 34–43).
               2  See:  http://www.youtube.com/watch?v=DjE7zEfT1N8.  For  another  example,
                 see http://www.youtube.com/watch?v=-BL8oS19PDo
               3  (http://www.joserizal.ph/in01.html)
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