Schedule
Nov. 28, 2024 | 4:15–5:45 PM
Room
Rm 1, North Ballroom
Moderator
Raniela E. Barbaza
University of the Philippines Diliman
G1.1
Pakasaritaan in the Guise of de los Reyes’ El Folklore
Tanya Sue D. Barayuga
Ilocos Sur Polytechnic State College-Santa Maria Campus
This study focuses on de los Reyes’ El Folklore not mainly disregarding his other works, but rather in the undertaking to unmask the scientific knowledge derived from the identity (kinatao) of the Ilokanos. As extracted from the introductory note of this work, many are unfamiliar with the stories of superstition, legends, fables, etc., that he arduously transcribed to preserve and promote the rich heritage of the Ilocano race. Regarding these stories, de los Reyes points to the school of folklore not confined to anthropological research but to the whole range of sciences specified in his entire discussion.
This work utilized Agcaoilon pakasaritaan (Soria, 2016). Here, “pakasaritaan” is an expanded term of “sarita” and “saritaan.” “Sarita” (story) as reinterpreted by Soria is the ingrained result of narrating one’s story with another or story-telling (“saritaan”). However, when this language of narration has been expanded in its scope, it becomes an embodied understanding of the self, another, and the world, which is widely recognized as “pakasaritaan” (history). In this study’s case, this will focus more on the textual meaning of “pakasaritaan.” Some matters are better presented in the text which allows the reader-interpreter to imagine, understand, and go in-between. There is a more profound meaning that can be gained from reading which is far different from personal communication.
Throughout the work, the researcher has realized that folklore is not equated to “folk”; instead, it signifies the unseen truths that can be exposed through these historical stories. Moreover, the Ilokano should be made known to other distinct groups like the Tagalogs. The reason is not at once to compare; seemingly, it is to add up and alter the irregularities of the existing knowledge among Ilokanos. Most of all, this study looks into the unwrapping of nationhood relative to the El Folklore.
G1.2
Locating the Ma-aram in the Selected Short Stories of Jesus Insilada
Gleeza Grace P. Carisma
University of the Philippines Visayas
The Ma-aram tradition is one of the most significant facets that strengthens the Panayanon identity. However, the arrival of colonialism, the imposition of religion and other foreign beliefs, as well as the progress of modernity in the country, have made it challenging for this tradition to persevere. Therefore, there is a need for this indigenous custom to resurface in platforms like literature to affirm and preserve its existence, to pave way in reviving and decolonizing discussions about the indigenous Panayanon worldview.
With the fusion of postcolonial, indigenous feminism and local concepts such as the ma-aram tradition and gahum, three short stories of Jesus Insilada are analyzed to locate the ma-aram and prove the persistence of precolonial Panayanon culture and tradition in the narratives. The study reveals that the female characters reflect the ma-aram characteristics as they defy not only gender-based oppression but also discrimination towards ethnicity and social class. In exploring those aforementioned concepts, the image of ma-aram in the narratives appears to represent the empowerment of Panayanon womanhood, which emancipates them from the shackles of patriarchy and Catholicism. Moreover, the analysis shows that the ma-aram’s gahum endowed these characters with boldness and superiority. Insilada’s stories also show the strong relationship between femininity and the dependence of indigenous practices on nature and its elements. It serves to demonstrate how the Panayanon space allows them the freedom to exercise their beliefs and carry out their rituals, at the same time in embracing their sexuality. The analysis of the stories in this study reveals the subversion of women and indigenous elements against colonial forces.
G1.3
“Pakikipamuhay” Upang Pagnilayan ang Sikolohiyang Pilipino at ang Panawagan ni Alatas (“Pakikipamuhay” and Proposing Beyond Sikolohiyang Pilipino and the Propositions of Alatas)
Ivan Emil A. Labayne
University of the Philippines Los Baños
In Alternative Discourses in Asian Social Science: Responses to Eurocentrism, Syed Farid Alatas outlined a level of alternative discourses, beginning from “a cautious application of Western theory to the local situation,” and leading to the highest level where “locally-derived theories from within and beyond one’s own society [are derived] to areas outside” (83). In a later chapter, he called for a more thorough theory-building that will build on the concepts germinated by alternative discourses instead of merely describing these concepts (181). This paper heeds and engages Alatas’ recommendations, taking up the idea of “pakikipamuhay” and construing it as an extension of the methods usually ascribed to Sikolohiyang Pilipino (SP). The relationships between researchers and participants are conceived in simultaneously shifting and ascending terms: from the more rudimentary pakikiramdam and pagmamasid to the more involved pakikisangkot and pakikiisa. Lost in SP’s conceptualizations is the idea of pakikipamuhay, extensively living in the community, with the potential of being part of them, no longer an outsider writing about—or even with—them. My paper seeks to conceptualize pakikipamuhay—also called basic masses integration—based on my experiences as a member of a progressive organization during the early 2010s. Put differently, I will draw from those experiences to extend SP’s well-documented methodologies—with their underlying epistemologies—and follow Alatas’ call to metatheorize concepts deriving from alternative discourses in the social sciences.
G1.4
Epistemology of Diskarte: A Filipino Educational Philosophy of Crafty Knowing
Katya Enciso Manalastas
De La Salle University-Manila
This article examines the idea of diskarte, a Filipino way of learning that emphasizes the essence of resourcefulness, adaptability, and strategic thinking, as a distinct epistemological framework based in Filipino cultural values. The aim of this paper is threefold: to empower, to decolonize, and to establish a sense of cultural pride and ownership over Filipino knowledge systems. “Epistemology of Diskarte” is a statement about the Filipino’s resilient, innovative, and empowering manner of acquiring knowledge and navigating the complexities of success in a third world country. This Filipino philosophy defies the conventional Western-centric epistemology the Philippines has become used to by highlighting the significance of knowledge obtained outside the bounds of formal education. Nevertheless, this study does not aim to reject the influence and strengths of Western formal education since not everything can be learned and solved by mere ingenuity and there are many professions and conditions in which the traditional educational system we acquired from the West remain valid and important. What this paper seeks to acknowledge is the diverse way of acquiring knowledge and to confront the social disparities surrounding the colonial education system dominant in the Philippines. The euro-centric Philippine educational system labels Western principles and pedagogical practices as superior and universal, thus devaluing local narratives and indigenous ways of learning and lived experiences. Since Filipino philosophy has always been viewed as a derivative of Western thought, Epistemology of Diskarte aims to offer a noble Filipino contribution to the global discourse on knowledge acquisition embodied by its practical, context-sensitive nature, blending Filipino ways of knowing with contemporary issues. This study attempts to elevate diskarte, an ordinary Filipino practical ability, to a philosophical approach for discerning knowledge procurement and to a tool responsible for grassroots innovation.
G1.5
Tumandok at Pangayaw: Pagbuo ng Identidad ng mga Ilonggo
John E. Barrios and Jonevee B. Amparo
University of the Philippines Diliman
Laging naiuugnay sa paggamit ng wika sa pasalita at pasulat na komunikasyon ang identidad. Sa mga nakalipas na taon, naging usapin ito gamit ang iba’t ibang lente at pagsusuri. Bilang isang multilingguwal at multikultural na bansa, mahalagang suriin ang asersiyon ng pagkakakilanlan ng identidad sa Pilipinas dahil lagi lamang itong naiuugnay sa mga sosyal at biyolohikal na mga salik.
Ang papel na ito ay naglalayong maipaliwanag ang identidad sa pamamagitan ng lokal na perspektiba ng “tumandok” (insider) at “pangayaw” (outsider). Tiyak na layunin nitong maipaliwanag ang pagkakakilanlan bilang isang Ilonggo—isang taong naninirahan sa lungsod ng Iloilo (Pilipinas). Nagbibigay ang pagsusuring ito ng kongkretong paliwanag sa mga ekspresyon, paniniwala, at kinabibilangan. Politikal o kultural man ang pagbuo ng kahulugan, ito ay nagbibigay ng paglilinaw sa pagpapakahulugan ng pambansang identidad at kung paano ito naiuugnay sa wika. Gamit ang interpretivist na oryentasyon, ang asersiyon ng pagkakakilanlan ng identidad ay kinakailangang suriin lalo na kung paano kinikilala at binabansagan ng mga kalahok ang kanilang sarili bilang isang Ilonggo kaugnay ng kanilang wika at lugar na tinitirhan.
Ipinapakita ng mga datos na ang “pangayaw” at ang foreigner ay may parehong kahulugan. Hindi ito kaagad na tumutukoy sa ethnic affinity ngunit nakatuon ito sa lugar na pinanggalingan ng isang tao. Mayroon ding asersiyon ng pagkakakilanlan sa kasarian gamit ang ponema para tukuyin ang lalaki o babae. Dagdag pa rito, ang paggamit ng kolektibong pagkakakilanlan tulad ng Negrense, na tumutukoy sa taong naninirahan sa isla ng Negros, ay nangangahulugang pribilehiyo at mataas na estadong pang-ekonomiko sa lipunan. Tatalakayin din ng papel na ito ang pagkakaiba ng “Ilonggo” na tumutukoy sa pangkalahatan at nangangahulugan ding Hiligaynon, at “Ilonggo” na tumutukoy sa mga taong nagsasalita ng Hiligaynon.