Random Diss Excerpt #1

Ahem. Brace yourself for a dose of academic blather.

Boundaries do not exist in and of themselves in the world. For instance, a stream running between the territories of two Kalanguya villages in Benguet is not a boundary in and of itself. Rather, it is designated, recognized, and maintained as such by the Kalanguya who live by it. Boundaries are purposively made by people to separate themselves or to separate matter or certain objects from the rest of the environment (Barth 2000). In the dynamic of environmental action, boundaries are ubiquitous. Protected areas are delineated and zoned, objectives are placed within time-frames, stakeholders are identified and categorized, nature is recreated as “natural resources”, livelihood practices are classified as sustainable/unsustainable and legal/illegal. Intertwined with this is the indigenous peoples’ movement and its goals of recognition of their rights to land by virtue of their identities and their histories. Thus, boundaries of inclusion and exclusion are also drawn around who qualifies as indigenous, and who does not. The nation-state, as a geographical and bureaucratic entity, also exists by virtue of boundaries. In government programs, “bounded categories of beneficiaries” (Barth 2000: 29) are identified and actors are expected to fit into these to qualify. By far the most common (and yet the least explicit) in the dynamic of environmental action, is the boundary that is drawn between humans and Nature. The boundaries with which I am concerned in this study are the boundaries of places (parks, property, villages, nations), boundaries of time (seasons, work-time, project cycles, the future), and social boundaries (boundaries of relationships, interactions, behavior and positionalities). Apart from the boundaries I myself conceptually draw between the actor-groups in this study, I consider social, physical, and temporal boundaries as they are created and lived by actors themselves. Blablablablabla!

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Cordillera Folktales and Story-telling

It was cold and wet outside on the day of the launching of The Golden Arrow of Mt. Makilkilang and other Cordillera Folktales . But inside Mt. Cloud Bookshop we were warmed by stories read and performed by the Aanak di Kabiligan community theater group. Storytelling on a stormy afternoon. Paco Paco. A Benguet story from the book, published by the Cordillera Green Network. Aanak di Kabiligan means children of the mountains. The theater group was born out of the Cordillera Green Network's eleven years of conducting workshops in which children transform their grandparents' stories into theater productions. Here they perform the title story of the Golden Arrow of Mt. Makilkilang and Other Cordillera Folktales.

Lola of Maipon

It's all too easy to fall asleep under the blanket of everyday life and to smother dreams with the mundane things I surround myself with. But once in a while, along comes a sparkling vision that jolts me out of my daily sleep and reminds me of the existence of convictions and worlds so different from my own. "Our beloved LOLA of Guinubatan, Maipon, Albay is the last true messenger of God. So, let us follow her holy teachings so that we will gain TRUE SALVATION without sufferings and without death." In another story I, the intrepid heroine, the adventurer seduced by mysteries, the pilgrim in search of truth, would follow them back to Guinubatan from Session Road, thirsting to see and hear their Lola for myself. However, it's all too easy -- much safer! -- to fall back asleep under the blanket of everyday life, and to smother dreams with the mundane things I surround myself with. Then along comes 9 a.m., and really, it's time to down the dregs of coffee at the bott

Ritual for all Occasions

Attended a talk delivered by Dr. Albert Bacdayan, UP Baguio. Feb. 20, 2013. "Ritual for All Occasions: The significance and persistence of the 'Senga' in Northern Sagada." The senga is a ritual in which at least one chicken and one pig -- sometimes more -- are sacrificed. The senga is usually performed for milestones such as the completion of a house, the opening of a new business, a wedding, a funeral, when someone is ill, when someone is leaving on a journey. He spoke of how Cordillerans have a ritual for almost every occasion or ailment. Indeed, the word he used was not ritual but "remedy."Dr. Bacdayan described this as a "healthy agnosticism."He mused that the abundance or such remedies and rituals is the reason there are rarely feelings of helplessness among Cordillerans. He described ritual as a bundle of activities that assures people and anchors identity. When one calls the old men and is the principal of a senga, you are perceived t

Now/here no/where woman

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