#Ilongot tribe

[meta-holott]

1978 Philippines, Luzon, Nueva Vizcaya, Ilongot (Bugkalot) Tribe, Cagayan Valley

[mmagpye]

Spindles currently housed at the Field Museum. "Ethnological Expedition to Luzon, Philippine Islands, to collect materials after the death of William Jones - Igorot Tribe; Ilongot Indians"

[goforeignerphilippines-blog]

The Aboriginal people of the Philippines7 million indigenous peoples,   Luzon Agta Cayagan Agta Casiguran Aeta Pakkak Gadang Pugot, N. Apayao Negritos Apayao Isnag Gaddang Ibanag Ilongot Itneg (Tingian) Malaweg Paranan Bontok Ifugao Igorot Isneg Itneg Kalinga Kankanay Tinggian (= Itneg) Visayas Batak Palawan Tagbanwa Taut’ batu Ata du sud, A. du nord Magahat Bukidnon Alangan Buhid Hanunòòo Tadyawan Taubuid (= Batangan) Iraya Ratagnon, Loktanon Mindanao Mangwanga Tasaday (Manobo Cotabato) Mamanwa Manobo Ata Ata Manobo Bagobo Blaan Blit (Manobo Cotabato group) Bukidnon Ilanon Manobo Ilianen Magindanao Mandaya Cataelano Mandaya Sangab

Manobo-Cotabato Manobo Mansaka Subanon Subanon, Tuboy Salog Tagabawa Tboli Tigwa Tiruray Ubo Manobo Who are Indigenous Peoples Called Tribal Peoples, First Peoples, Native Peoples, Indigenous Peoples constitute about 5% of the world’s population, yet account for about 15% of the world’s poor. a member of a black people of short stature native to the Austronesian region. (Oxford Dictionary) Negrito called Aeta in Luzon and Ati in Panay. They are nomadic and build only temporary lean-to-shelters made of two forked sticks driven to the ground and covered with the palm of the banana leaves. Indonesians Literally, an indigene, or native. In the colonial era, the great majority of the population of the archipelago came to regard themselves as indigenous, in contrast to the nonindigenous Dutch and Chinese (and, to a degree, Arab) communities. After independence the distinction persisted, expressed as a dichotomy between elements that were pribumi and those that were not. The distinction has had significant implications for economic development policy —Indonesia A Country Study yellow to light brown to very dark brown or black skin color Malay variety. Tawny-coloured; hair black, soft, curly, thick and plentiful; head moderately narrowed; forehead slightly swelling; nose full, rather wide, as it were diffuse, end thick; mouth large, upper jaw somewhat prominent with parts of the face when seen in profile, sufficiently prominent and distinct from each other. Malay This last variety includes the islanders of the Pacific Ocean, together with the inhabitants of the Mariannas, the Philippine, the Molucca and the Sunda Islands, and of the Malayan peninsula. Luzon: Agta Cayagan Agta Casiguran Aeta Pakkak Gadang Pugot, N. Apayao Negritos Apayao Isnag Gaddang Ibanag Ilongot Itneg (Tingian) Malaweg Paranan Bontok Ifugao Igorot Isneg Itneg Kalinga Kankanay Tinggian (= Itneg) Visayas: Batak Palawan Tagbanwa Taut’ batu Ata du sud, A. du nord Magahat Bukidnon Alangan Buhid Hanunòòo Tadyawan Taubuid (= Batangan) Iraya Ratagnon, Loktanon Mindanao: Mangwanga Tasaday (Manobo Cotabato) Mamanwa Manobo Ata Ata Manobo Bagobo Blaan Blit (Manobo Cotabato group) Bukidnon Ilanon Manobo Ilianen Magindanao Mandaya Cataelano Mandaya Sangab

Manobo-Cotabato Manobo Mansaka Subanon Subanon, Tuboy Salog Tagabawa Tboli Tigwa Tiruray Ubo Manobo Who are Indigenous Peoples? Called Tribal Peoples, First Peoples, Native Peoples, Indigenous Peoples constitute about 5% of the world’s population, yet account for about 15% of the world’s poor. a member of a black people of short stature native to the Austronesian region. (Oxford Dictionary) Negrito *called Aeta in Luzon and Ati in Panay. They are nomadic and build only temporary lean-to-shelters made of two forked sticks driven to the ground and covered with the palm of the banana leaves. Indonesians Literally, an indigene, or native. In the colonial era, the great majority of the population of the archipelago came to regard themselves as indigenous, in contrast to the nonindigenous Dutch and Chinese (and, to a degree, Arab) communities. After independence the distinction persisted, expressed as a dichotomy between elements that were pribumi and those that were not. The distinction has had significant implications for economic development policy —Indonesia: A Country Study *yellow to light brown to very dark brown or black skin color Malay variety. Tawny-coloured; hair black, soft, curly, thick and plentiful; head moderately narrowed; forehead slightly swelling; nose full, rather wide, as it were diffuse, end thick; mouth large, upper jaw somewhat prominent with parts of the face when seen in profile, sufficiently prominent and distinct from each other. Malay This last variety includes the islanders of the Pacific Ocean, together with the inhabitants of the Mariannas, the Philippine, the Molucca and the Sunda Islands, and of the Malayan peninsula.                                                                                                                                                                                                                   Ang mga taong Aboriginal ng Pilipinas7 milyong mga katutubong mamamayan, Luzon Agta Cayagan Agta Casiguran Aeta Pakkak Gadang Pugot, N. Apayao Negritos Apayao Isnag Gaddang Ibanag Ilongot Itneg (Tingian) Malaweg Paranan Bontok Ifugao Igorot Isneg Itneg Kalinga Kankanay Tinggian (= Itneg) Visayas Batak Palawan Tagbanwa Taut 'batu Ata du sud, A. du nord Magahat Bukidnon Alangan Buhid Hanunòòo Tadyawan Taubuid (= Batangan) Iraya Ratagnon, Loktanon Mindanao Mangwanga Tasaday (Manobo Cotabato) Mamanwa Manobo Ata Ata Manobo Bagobo Blaan Blit (grupo ng Manobo Cotabato) Bukidnon Ilanon Manobo Ilianen Magindanao Mandaya Cataelano Mandaya SangabManobo-Cotabato Manobo Mansaka Subanon Subanon, Tuboy Salog Tagabawa Tboli Tigwa Tiruray Ubo Manobo Sino ang mga Indigenous Peoples Tinatawag na Mga Tao ng Tribo, Unang Tao, Katutubong Katutubong, Katutubong Katutubo ay bumubuo ng 5% ng populasyon sa mundo, gayunpaman ay tungkol sa 15% ng mga mahihirap sa mundo. isang miyembro ng isang itim na tao ng maikling tangkad katutubong sa Austronesian region. (Diksyonaryo ng Oxford) Negrito na tinatawag na Aeta sa Luzon at Ati sa Panay. Ang mga ito ay mga nomadic at nagtatayo lamang ng mga pansamantalang mga lean-to-shelter na binubuo ng dalawang magkahiwalay na stick na hinimok sa lupa at tinatakpan ng palad ng dahon ng saging. Indonesians Literal, isang indigene, o katutubong. Sa panahon ng kolonyal, ang malaking mayorya ng populasyon ng kapuluan ay dumating upang isaalang-alang ang kanilang sarili bilang katutubong, kabaligtaran sa mga di-katutubo na Dutch at Chinese (at, sa isang degree, Arab) na komunidad. Matapos ang kalayaan ang pagkakaiba ay nagpatuloy, ipinahayag bilang isang dikotomya sa pagitan ng mga elemento na pribumi at yaong hindi. Ang pagkakaiba ay may makabuluhang implikasyon para sa patakaran sa pagpapaunlad ng ekonomiya -Indonesia Isang Pag-aaral ng Bansa dilaw hanggang sa maputing kayumanggi hanggang sa madilim na kayumanggi o itim na kulay ng balat Malay variety. Kulay ng Tawny; buhok itim, malambot, kulot, makapal at sagana; katamtaman ang ulo; noo bahagyang maga; puno ng ilong, sa halip malawak, tulad ng ito ay nagkakalat, dulo makapal; bibig malaki, itaas na panga medyo kitang-kita sa mga bahagi ng mukha kapag nakita sa profile, sapat na kilalang at naiiba mula sa bawat isa. Malay Kabilang sa huling pagkakaiba-iba na ito ang mga taga-isla ng Karagatang Pasipiko, kasama ang mga naninirahan sa Mariannas, ng Pilipinas, ng Molucca at ng mga Isla ng Sunda, at ng peninsula ng Malayan. Luzon: Agta Cayagan Agta Casiguran Aeta Pakkak Gadang Pugot, N. Apayao Negritos Apayao Isnag Gaddang Ibanag Ilongot Itneg (Tingian) Malaweg Paranan Bontok Ifugao Igorot Isneg Itneg Kalinga Kankanay Tinggian (= Itneg) Visayas: Batak Palawan Tagbanwa Taut 'batu Ata du sud, A. du nord Magahat Bukidnon Alangan Buhid Hanunòòo Tadyawan Taubuid (= Batangan) Iraya Ratagnon, Loktanon Mindanao: Mangwanga Tasaday (Manobo Cotabato) Mamanwa Manobo Ata Ata Manobo Bagobo Blaan Blit (grupo ng Manobo Cotabato) Bukidnon Ilanon Manobo Ilianen Magindanao Mandaya Cataelano Mandaya SangabManobo-Cotabato Manobo Mansaka Subanon Subanon, Tuboy Salog Tagabawa Tboli Tigwa Tiruray Ubo Manobo Sino ang mga Indigenous Peoples? Tinatawag na Mga Tao ng Tribo, Unang Tao, Katutubong Katutubong, Katutubong Katutubo ay bumubuo ng 5% ng populasyon sa mundo, gayunpaman ay tungkol sa 15% ng mga mahihirap sa mundo. isang miyembro ng isang itim na tao ng maikling tangkad katutubong sa Austronesian region. (Diksyonaryo ng Oxford) Negrito * na tinatawag na Aeta sa Luzon at Ati sa Panay. Ang mga ito ay mga nomadic at nagtatayo lamang ng mga pansamantalang mga lean-to-shelter na binubuo ng dalawang magkahiwalay na stick na hinimok sa lupa at tinatakpan ng palad ng dahon ng saging. Indonesians Literal, isang indigene, o katutubong. Sa panahon ng kolonyal, ang malaking mayorya ng populasyon ng kapuluan ay dumating upang isaalang-alang ang kanilang sarili bilang katutubong, kabaligtaran sa mga di-katutubo na Dutch at Chinese (at, sa isang degree, Arab) na komunidad. Matapos ang kalayaan ang pagkakaiba ay nagpatuloy, ipinahayag bilang isang dikotomya sa pagitan ng mga elemento na pribumi at yaong hindi. Ang pagkakaiba ay may makabuluhang implikasyon para sa patakaran sa pagpapaunlad ng ekonomiya -Indonesia: Pag-aaral ng Bansa * dilaw hanggang sa maputing kayumanggi hanggang sa madilim na kayumanggi o itim na kulay ng balat Malay variety. Kulay ng Tawny; buhok itim, malambot, kulot, makapal at sagana; katamtaman ang ulo; noo bahagyang maga; puno ng ilong, sa halip malawak, tulad ng ito ay nagkakalat, dulo makapal; bibig malaki, itaas na panga medyo kitang-kita sa mga bahagi ng mukha kapag nakita sa profile, sapat na kilalang at naiiba mula sa bawat isa. Malay Kabilang sa huling pagkakaiba-iba na ito ang mga taga-isla ng Karagatang Pasipiko, kasama ang mga naninirahan sa Mariannas, ng Pilipinas, ng Molucca at ng mga Isla ng Sunda, at ng peninsula ng Malayan.

[kulalaying]

Man's Ear Ornaments (Batling)

Ilongot tribe, Luzon

source

[argumate]

Every society has rules for which emotions are acceptable, when they are acceptable, and how to express them. In most Western cultures, it’s appropriate to feel grief when someone dies, and inappropriate to chuckle as the casket is lowered into the ground. A surprise party is a time to feel surprised and then joyful, and if you know about your own party in advance, it’s appropriate to feign surprise when you arrive. Members of the Ilongot tribe in the Philippines may feel the emotion liget when acting as a team to behead an enemy, in celebration of a job well done.

[sketchydood-blog]

LAMPONG

Shepherd of the Untamed

Lampong is a mythological creature in the Philippines. For the Ilongot Tribe in Northern Luzon, the Lampong is known for its short stature of approximately two feet, sparkling eyes, and a long beard that reaches down to its knees.

The Lampong has the ability to transform into a white stag with a single, bright eye on the center of its forehead. He is known to be the protector of the wild animals against hunters and trespassers.

[bajournalismblogsite]

Indigenous People in the Philippines: the Struggle for Human Rights

by Mary Joyce Gonzales

In the 2015 population census, the country's Indigenous population is projected to constitute between 10% and 20% of the national population of 100,981,437.

Indigenous communities in the northern highlands of Luzon (Cordillera) have been identified as Ifugao, Bontoc, Kankanay, Ibaloi, Kalinga, Tinguian, Isneg, Gaddang, Ilongot and Negrito, whereas those in the southern island of Mindanao are known as Lumad which includes Ata, Bagobo, Guiangga, Mamanwa, Magguangan, Mandaya, Banwa-on, Bukidnon, Dulangan, Kalagan, Kulaman, Manobo, Subanon, Tagabili, Takakaolo, Talandig, and Tiruray or Teduray. On the island of Mindoro, there are smaller communities known as Mangyan, along with other, scattered tribes across the Visayas islands and Luzon.

image from change.org

These tribes have a wide range of social organization and cultural expression. Some folks specialize in craftsmanship, basketry, and weaving. Others are quite well in embroidery and needlework. They vary from the Bontoc and Ifugaos, who created the famous rice terraces in Luzon's mountainous interior, to indigenous people who practice shifting farming or hunter-gathering.

The Philippines' indigenous people reside in remote places with little access to basic social services and few possibilities for conventional economic activity, learning, or public involvement. They preserved most of their pre-colonial culture, social systems, and subsistence traditions. Profitably significant natural resources such as minerals, forests, and rivers, on the other hand, are concentrated in their locations, rendering them subject to development aggressiveness and expansionism.

Indigenous People Rights Act also know as Republic Act 8371

The legislation has been praised for protecting Indigenous Peoples' preservation, right to their territories, and right to self-directed development. Apart from basic criticism of the law, more thorough execution of the law is still required. The Philippines supported the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), although it has failed to ratify ILO Convention 169.

image screenshot from

https://www.officialgazette.gov.ph/1997/10/29/republic-act-no-8371/

Government Projects violating Indigenous People’s Human Rights

Under President Rodrigo Duterte's administration, the position of indigenous peoples in the Philippines is deteriorating. With numerous mining, energy, including other "development" projects infringing on Indigenous lands, development aggression has increased. Social justice abuses are also on the rise, with Indigenous protesters comprise the majority of the victims.

image from asia.nikkei.com

In 2018, the Duterte administration has negotiated plenty of loan agreements with China for the Chico River Pump Irrigation Project and the Kaliwa Dam Project. These initiatives affect at least 3,765 Indigenous people in the Cordillera and Calabarzon areas. The funding agreements for these projects were not revealed to the public, and when leaked versions were made public in 2019, it sparked outrage.

image from Int'l indigenous people movement official twitter account

Read also: Cordillera Peoples Alliance, “Chico River Pump Irrigation Project loan agreement, a sell-out of ancestral land Philippine sovereignty https://www.cpaphils.org/crpip.html

Also, the New Clark City China-backed project of Duterte administration has completely ignored Indigenous Peoples' rights. The state-of-the-art sports complex that was utilized for the 2019 Southeast Asian Games, displaced about 27,500 Aeta Indigenous people which  threatened to displace 500 Aeta households.

image from Carlo Manalansan | Bulatlat Journalism for People

look: Macaraeg, John Aaron Mark “SEA Games 2019 displaces Aeta communities”. Bulatlat, 8 December 2019 https://www.bulatlat.com/2019/12/08/sea-games-2019-displaces-aeta/?fbclid=IwAR2e-WStKZGwL_g2nfwHANMV52dB_pNXpuTmv38jmVFowV96FUkiot3hfMc

In addition, the most recent agreement between Duterte and the Chinese government is the proposed 250-megawatt South Pulangi Hydroelectric Power Plant (PHPP) project, which would also inundate 2,833 hectares of Indigenous lands in towns near Davao City.

read: Philippine company signed a contract with the state-owned China Energy Engineering Co Ltd, to build a $800m dam in Pulangi despite Indigenous people's objections [Nick Aspinwall / Al Jazeera]

https://www.aljazeera.com/news/2020/1/19/china-backed-dam-threatens-indigenous-people-in-the-philippines

Indigenous peoples continue to be threatened by large-scale mining. The Aywanan Mining and Environment Network established in August 2019 by Cordillera Indigenous Peoples in objection to the Cordillera Exploration Company, Inc.'s (CEXCI) mining operations.

The Lumad Indigenous Peoples of Mindanao keep fighting to at least three government-approved mining tenements in the Pantaron mountain chain, which crosses the provinces of Davao del Norte, Davao del Sur, Bukidnon, Misamis Oriental, Agusan del Norte, and Agusan del Sur.

Read: Cagula, Ken E. “Lumad, peasant groups unite to defend Pantaron Rang”. Davao Today, 22 April 2019 :http://davaotoday.com/main/environment/lumad-peasant-groups-unite-to-defend-pantaron-range/

Attacks against indigenous peoples' organizations and human rights advocates

The Task Forces to End the Local Communist Armed Conflict formed by Duterte administration has intensified operations against Indigenous Peoples. The attacks are intended to suppress Indigenous Peoples' opposition to development aggression and government policies which abuse their rights, thereby marginalizing Indigenous people in the country.

Image from NIÑA DIÑO | Rappler.com

The Department of Education ordered the closure of 55 Lumad schools displacing 3,500 students and more than 30 teachers. The closure order was based on the government's baseless claims that the Salugpongan schools were teaching children to rebel. The Lumad Indigenous Peoples decried this injustice, which only deprives Lumad children of their right to education.

Photo credits from Save Our Schools Network

"The dangerous labelling of Indigenous Peoples’ organisations and human rights defenders as communist terrorist groups and members make them vulnerable to various forms of human rights violations. As of August 2019, eighty-six Indigenous people have fallen victim of extrajudicial killings (at least nine victims in 2019), 66 Indigenous people were victims of frustrated extrajudicial killings (at least eight victims in 2019), 36 are political prisoners, and 31,004 were victims of forced evacuation since Duterte assumed the presidency in July 2016.30 Many of the victims were opposing development aggression, human rights violations and the policies of the government that violate Indigenous Peoples’ rights." - rappler.com

Indigenous people and human rights defenders from various Indigenous organizations are looking forward to the UN probe into the country's human rights situation.  They gathered for a national consultation workshop on Indigenous Peoples' issues in preparation for the UN probe and other international engagements.

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[goldingoldout8]

Prestige Economies & Call-out Culture

Is this some sort of a trend that will correct itself? I'm pretty confident that it will not correct itself. I think that once we understand it, there are a variety of things we can do to change it. But here's the way to understand why it's not going to change itself. So I'm a social psychologist, is my main area. But I love all of the social sciences. I love thinking about complex systems. And systems composed of people are really different from systems composed of stars or neutrons or anything else. And so if you have a complex system composed of people, these people are primarily working to increase their prestige. I mean once we have our needs for food and things like that are set. We're always interacting in ways to make ourselves look good and to protect ourselves from being nailed or accused of something. We're always doing reputation management. Now think about, in a group, what gives you prestige. If you look in a group of teenagers, you might have a group in which it's athletics. And so if that's how you get prestige, then all of the kids are going to be working out and training and practicing. And that doesn't hurt anybody. That doesn't impose an external cost onto anyone else. But you can have some really sick prestige economies. There's an ethnography about an indigenous population in the Philippines by Shelly Rosaldo, is the anthropologist. I think it's called Knowledge and Passion, about the Ilongot, which is a name for a tribe in the Philippines. And in this tribe it's a headhunting tribe. They find people and cut off their heads. Not just for fun, for prestige. So in a lot of societies you have a lot of male initiation. Boys have to do something to become a man. And if the thing you have to do to become a man is you have to cut off someone's head... Okay, so that imposes rather a heavy cost on outsiders. Alright so this is a sick culture. We can't just say "Oh that's just the way they do things." This has to stop. Ideally they would cut off a stranger's head like they'd find someone from another tribe or someone from government agency, you know, just cut off his head. But if necessary if there's a fight or there's somebody within their larger community, that can also get you points. So this is a really sick culture. Now call-out culture is not quite that bad, but it's the same logic. If you have a group of teenagers or college students who are all struggling for prestige, as we all are, if you get a subculture in which the way you get prestige is by calling someone out, showing that they're racist, sexist, homophobic, transphobic, Islamophobic, whatever it is, if you can catch them, you get the points. What you're doing here is you're imposing an external cost on others. And that's what makes you so insufferable. Because you are playing your game, but I'm paying the cost of your game. And so that, I think, it's hard to-- people aren't going to break out of that themselves. But once we understand what's happening, I think in a sense we can all come together and call out call-out culture and say stop. Stop imposing these costs on us.

--Jonathan Haidt @ Joe Rogan Experience #1221 - Jonathan Haidt (Jan 7, 2019)

[beansnobeef]

Pintos and Cheese Review

This shit is literally a bean burrito in a bowl sans tortilla. Great for dipping yer extra chips in. Kinda weird to eat with a spoon spork but probably good for folks who have difficulty chewing. Mix in some fire sauce and stir well. It’s savory, it’s cheesy, its quality is largely dependent on how well the dehydrated bean flakes have been reconstituted. Way back in the day before they adjusted their chip to sauce ratios and introduced potatoes to the regular menu with stuff like the spicy potato soft taco, I would get one of these alongside an order of nachos so I’d have something else to dip the chips in. It’s not bad.

So I’m an anthropologist right (Sure sure you can find all sorts of gatekeepy reasons that I barely qualify as an anthropologist, such as the fact that I barely write anth stuff anymore and I’m not actually involved in academia, but my stance on it is that I could find 1,000,000 reasons to disqualify myself from being an anthropologist even if I were literally in the field sleeping under the stars and typing up blood relation charts and linguistic diagrams so I think it’s better to just roll with a positive assertion of identity based on training, interest and point of view. Kinda like how I think of myself as a writer even though the vast majority of my output is being mean to strangers on facebook for no reason)  

Anyway, anthropology has a lot of baggage as a science and as a discipline, and lately the NPR is passing around this short lil feature on Renato Ronaldo’s poetry, some stuff he wrote after his wife and fellow anthropologist died in the field with him. The, uh, digestible narrative of his experiences is he learned something about a certain kind of rage+grief that the tribe (the Ilongots) had an untranslatable word for when she died. As a result he wrote some seminal works in the study of violence, rage, and grief as a portion of human cultures (his wife was notable for writing about the simultaneous nature of prestige power and overt political power in stateless societies). Anyway NPR decided to do a write-up and it’s, like all anthropological writing (and in turn all science writing) written for a general audience, sensationalized a bit. Some leftish folks read it and were internet outraged abt it b/c of the primitivism in the article and the fact that a white anthropologist stole an emotion from this tribe (which is some heavy discourse that could go some interesting places, but I’m not sure it was expressed from a place invested in deeper ideas abt what stealing an emotion would entail), all whites out of the Philippines and that sort of thing. Which is great cuz the dude isn’t white, understanding the culture is the whole point he was there and boy heckin’ howdy anthropology is dead set against primitivism.

This kind of hot take is also a fundamental misunderstanding of what anthropology is or does. This impression is not helped by the pop cultural expression of anthropology: mostly pith helmet nonsense or Indiana Jones stealing sacred relics or bombastic documentaries run by folks with a great eye for glamorization and a goal of creating a narrative instead of boring everyone with six straight hours of interpersonal interviews abt banal hygiene shit. In a way sensationalizing anthropology as the ultimate colonial informants (which again, there’s been a period of time where folks were doing that, though it was firmly rejected from the discipline in the 30s) is just another kind of glamour, portraying anthropology as way more effective, dangerous and directly useful than it actually is. In truth a lot of colonial authorities didn’t need someone trained to study and record a culture to figure out how to do what they wanted to nearby tribes. Instead they just relied on the same source of information Freud, Nietzsche and Marx did: reporting from local traders or colonists who gained some marginal grasp on their local language. Human beings are generally gregarious. It’s never been that hard to find out stuff about them.

Anyway I’ve lost track of where I was going with this, but the gist is that anthropology as a discipline was and is key to dismantling scientific racism, challenging imperialism, deconstructing sexism, comprehending and challenging globalism, challenging linear narratives of history, challenging primitivist notions of non-western tribes etc etc. Anthropological research is present every true statement about the wide variety of lifeways that exist in the world and is the strongest evidence against universalizing or biodeterminist ideas that human beings are any one way for any reason. It’s hella open to hella criticism but you better believe yer criticism has already been made and discussed at length.

I guess I’m just grouchy that anthropology is so narrowly and poorly understood. It sucks too cuz like even cool stuff that anthropology developed like cultural relativism keeps getting redeveloped in other sorts of political/philosophical contexts b/c for some reason the popular idea that cultural relativism means you can’t condemn anything a culture does took precedence over the actual methodology in anthropology which is just “you can only understand actions by a culture within the context of that culture.” That seems like a super obvious axiom but back before anthropology was a thing folks were desperately trying to figure out why any group of people would live so differently than god intended and other peoples only seemed ignorant and backwards for doing so.  

[meta-holott]

1978 Philippines, Luzon, Nueva Vizcaya, Ilongot (Bugkalot) tribe

[phgq]

Aurora IP leaders, members vow support to gov't peace bid

#PHnews: Aurora IP leaders, members vow support to gov't peace bid

 BALER, Aurora -- Some 100 indigenous people (IP) in this province have vowed to support the Duterte administration in the promotion of peace and development efforts.

During the two-day 1st Aurora Tribal Leaders’ Summit held here on October 17-18, the leaders and members of the Kalipunan ng Katutubong Pamayanan sa Kapayapaan at Kaunlaran sa Lalawigan ng Aurora committed support to the Armed Forces of the Philippines (AFP), the Philippine National Police (PNP) and the provincial government of Aurora in their efforts to end local communist armed conflict for peaceful communities through a resolution.

The same resolution also denounced the actions and activities of the Communist Party of the Philippines-New People’s Army (CPP-NPA) that sow violence in the communities.

With the theme “Katutubong Aurora, Kabalikat sa Kapayapaan at Kaunlaran,” the two-day summit hosted by the 91st Infantry “Sinagtala” Battalion, Philippine Army gave lectures to the IPs on the importance of peace and order toward community development.

The summit was held to define the IP leaders' roles to the implementation of President Rodrigo Duterte’s Executive Order 70 which institutionalizes the Whole-of-Nation Approach in fighting the communist insurgency in the country.

The Whole-of-Nation Approach requires the participation of not only the different agencies of the government but the different sectors of the community in addressing the decades-old insurgency by the CPP-NPA that hinders and progress and development in the countryside.

Lawyer Ofelio A. Tactac Jr., provincial director of Department of the Interior and Local Government said on Friday for the past years, IPs become one of the most vulnerable sectors of society in terms of communist terrorist group’s infiltrations.

Tactac said the summit has given the IPs the opportunity to learn about national security and made them aware of the services of the government, which are intended exclusively for them.

“This is part of the continuous efforts of the government to bring the IPs the services they need especially right now that the implementation of Executive Order No. 70 is in full swing and there is no room for a terrorist organization,” he said.

Randy Salo, newly-elected president of the Indigenous People Federation for Peace and Development in Aurora, said the summit gave them wider knowledge about the programs of the government.

“We were given lectures about the insurgency, the importance of peace and order in community development, as well as farming, entrepreneurship, agri-preneurship, and education. They discussed our rights which included the right to ancestral domain, right to self-governance and empowerment, right to cultural integrity and right to social justice and human rights,” he told the Philippine News Agency (PNA).

Salo, who belongs to the Ilongot tribe, admitted that before the summit they were unaware of their rights and privileges.

He is one of the 21 Ilongots who attended the summit. There were also 16 Dumagats, 23 Igorots, five Agtas, an Alta, and 34 members of the different IPs in this province who graced the event.

Ronnie P. Caanawan, the provincial officer of the National Commission on Indigenous Peoples, encouraged all the IP leaders to support the government’s approach in addressing the insurgency problem.

Provincial administrator Ricardo Q. Bautista, who represented Governor Gerardo A. Noveras, said the provincial capitol has an educational plan and assistance exclusively for the IPs next year.

Lt. Col. Jose Mari F. Torrenueva II, Commander of the 91st Infantry “Sinagtala” Battalion, Philippine Army manifested his support to the IP of Aurora, saying “The Army’s Sinagtala Battalion is always ready to support their plans for peace and development.”

Lt. Col. Reynante Pitpitan, Deputy Provincial Director for Operations of Aurora Police Provincial Office, urged the participants to support only the duly constituted government and do not be deceived by the communist terrorist groups that caused disintegration among IPs.

Col. Andrew D. Costelo, commander of 703rd Infantry (Agila) Brigade, also hailed the IPs in their desire to help the government in addressing local communist armed conflict.

Costelo said the insurgency is not only the concern of the AFP and PNP but the concern of every Filipino. (PNA)

***

References:

* Philippine News Agency. "Aurora IP leaders, members vow support to gov't peace bid." Philippine News Agency. https://www.pna.gov.ph/articles/1083638 (accessed October 19, 2019 at 09:29PM UTC+14).

* Philippine News Agency. "Aurora IP leaders, members vow support to gov't peace bid." Archive Today. https://archive.ph/?run=1&url=https://www.pna.gov.ph/articles/1083638 (archived).

[wanderingpondering]

Task 2

Throughout this class and the documentation of it, I have become conscious of how important it is that we are open to change. Brain cells fizz, synapses snap and rearrange through every moment and experience. We are shaped by the culture and the people around us, and in our own small way, we shape them. This piece of writing is a cumulation of reflections on this unit. I am focusing on how culture links to narrative and identity through exploring two of the somewhat eclectic texts I have consumed throughout semester: The podcast series, Invisibilia and Alison Bechdel’s Fun Home.

This semester I have been thinking a lot about culture and how we connect through common humanness. Composting in my thinking is Invisibilia, a podcast about ‘the invisible forces that control human behaviour’. The first two episodes of the latest season are about emotions and how they relate to culture. Elise Spiegel interviews a leading neuroscientist, Lisa Feldman-Barrett who explains that emotions are created by the culture we grow up in:

‘your culture has a tonne of emotional concepts. When you were little… you learned them from your parents. You went to the park and your mom and Dad carefully explained to you, that feeling you had when that stupid kid shoved you off the swing—that was anger.’

In other words, concepts are the ‘stories’ we tell ourselves when we feel physical sensations, and those stories are what we call emotions.  As a writer, I find this fascinating. We writers are dealers in these human emotions. We are the ones who craft these social-cultural scripts, literally construct realities through what we make. More than that, if emotions are constructed, and we are making them, we have more control over them than we think. That gives us more possibility for change, and more responsibility for what we convey. As writers we bear that responsibility, not only to ourselves, but to the culture we are communicating to. That’s the way I have thought about emotions through the learning process of this studio: they are attached to culture, and working and editing stories from the Chinese students has made me realise there is more culture that we have in common than not.

Still, knowing that cultures have emotional concepts leads to me to openness to concepts I might not understand. In class we talked about the Chinese concept of ‘saving face’, which, is in a totally foreign emotional landscape to me. It’s something that I can understand on a surface level perhaps, and interact with, but not something I can say I have ever really experienced. Episode two of Invisibilia wanders into similar territory as this. Alix Spiegel interviews an anthropologist, Renato Rosaldo, about his discovering a new emotion. He spent years with the Ilongot, a tribe in the jungle of the Phillippines. As he learned their language, he found most words easy enough to comprehend.  Yet there was one name for an emotion that he could not understand or feel. The word was ‘liget’. It can’t be translated into English because we don’t have an equivalent feeling, but the closest way it could be described is as an uncontrollably chaotic; energetic, powerful, and violent. Like my acknowledgement of saving face as something unknown to me, Renato sensed that his understanding was academic, at best: ‘defining liget was like trying to describe the colour blue without ever seeing it.’ To me this notion is intriguing—the idea of emotion that people from other cultures have felt, that I have not. And by extension, the intricate ways that culture and language shape our personalities. I can’t help but reflect on how culture shapes who I am, and how I will be changed by experiencing another culture different to my own.

On that more individual level, through blog writing I have been considering just how culture affects our documenting of self. Writing in the self-intimacy of first person for others to read is strange; yet it can be cathartic and relieving to make story of your own experiences, and make that known to others. I read Fun Home recently, Alison Bechdel’s graphic novel memoir. Throughout, Bechdel tells the story of a pivotal point in her life-- her new found queerness and the suicide of her father, who was closeted. Her story is an elaborate exercise in sense-making; Bechdel wanders through theory and metaphor and she is obsessively analytical, returning again and again to the same plot. What’s most interesting about Bechdel’s approach the way she embellishes her narrative with literary references and how she parses different shades of meaning and layers of complexity. For example, Bechdel writes about how it is through reading literature that she discovers she is a lesbian. She observes, after she comes out to her parents ‘my homosexuality remained at that point purely theoretical, an untested hypothesis’, and yet she is certain of her identity. We see her college dorm, stacked with feminist and queer theory-- Judith Butler and Virginia Woolf. Her mother performs in Oscar Wilde’s The Importance of Being Earnest. An entire chapter is devoted to the hermeneutics of the play to the Bechdels. These sub-stories wind through the narrative and create a richer understanding of Bechdel’s life. In this same way, I think everyone’s understanding of their reality is deeply attached to narrative and theory. We draw meaning from the sense-making of others. Autobiography is a self-creating act, and throughout this process of blogging and writing in first person I have attached myself to social and emotional narratives that I find meaningful. Nevertheless, I hope that my personal meanings and ontologies will be challenged through travel. I hope that I can be open to people whose lives are driven by stories different to mine.

Overall, this semester in Collaborations has been a journey of thinking about how we draw meaning and common understanding from culture and stories. It has prepared me to go abroad with a spirit of empathy and openness and reflect on how we build up each other and ourselves.

 References:

Spiegel, A Rosen H 2017. Invisibilia: Emotions, podcast, NPR, Washington DC.

Spiegel, A Rosen H 2017. Invisibilia: High Voltage (Emotions Part 2), podcast, NPR, Washington DC.

Bechdel, A 2006. Fun Home: A Family Tragicomic, Jonathon Cape, London.

[stturmfrei]

"I love you" in Ilongot* is "I hurt for you"

*(a tribe that lived in the rain forest in the Philippines)

[meta-holott]

1978 Philippines, Luzon, Nueva Vizcaya, Ilongot (Bugkalot) tribe

[meta-holott]

1978 Philippines, Luzon, Nueva Vizcaya, Ilongot (Bugkalot) Tribe, young boy fishing with a bow and arrow.

[meta-holott]

1978 Philippines, Luzon, Nueva Vizcaya, Ilongot (Bugkalot) Tribe, young boy fishing with abow and arrow