BOARD RESOLUTION 2-2006
Creation of an Ethics Board and Procedures for Processing Complaints against Practitioners of Anthropology in the Philippines
Resolved, that complaints against any individual practicing Anthropology, or claiming to practice Anthropology, shall only be acted upon after receipt of a letter of complaint from any individual or organization.
Resolved further, that an UGAT Ethics Board shall be formed to investigate complaints. The Board shall recommend possible sanctions for members who will be found culpable for violation of the UGAT Code of Ethics.
Resolved further, that should the subject of a complaint not be a member of UGAT, the Ethics Board of UGAT will make representations with the institution that the person who is subject of the complaint is connected to.
Resolved further, that the following individuals are the members of the UGAT Ethics Board:
Julian Abuso – Chair
Ma. Luisa Lucas-Fernan – Vice Chair
Jose Eleazar Bersales – Member
Erlinda Burton – Member
Rolando Mascuñana – Member
Resolved further, that any member of the UGAT Ethics Board who is connected or implicated as complainant or defendant in any case brought to the Ethics Board, shall recuse himself/herself from the proceedings and the investigation which will be conducted in relation to the said case.
Approved on 18 December 2006
Monday, December 18, 2006
Tuesday, October 31, 2006
SU Hosts 28th UGAT Conference
SU Hosts 28th UGAT Conference
The Visayan Daily Star
Negros Oriental
The Ugnayang Pang-Aghamtao Inc., or The Anthropological Association of the Philippines, held its 28th annual national conference at Silliman University, in Dumaguete City last week.
Silliman was also host to the 4th UGAT conference in 1981. About a hundred participants researchers, anthropology graduate students, teachers, and other related practitioners interested in the discipline, attended the conference.
The three-day conference was sponsored by the Philippine Social Science Council, the National Commission for Culture and the Arts, and the UP Department of Anthropology.
Apart from holding annual national conferences and round-table discussions, UGAT sponsors symposia on various issues affecting indigenous peoples and related problems confronting the peasantry and the urban poor. It also undertakes research training to government organizations and non-government organizations, and seminar-workshops on health, literacy, nutrition and food technology, and people's advocacy affecting national policies.
The speech of Silliman University president Dr. Ben Malayang III was anchored on the theme, "The Philippines Unbound: Anthropological Critiques of Globalization." Welcome messages were given by Dr. Betsy Joy Tan, SU vice-president for academic affairs; City Administrator Engr. Dominador Dumalag Jr.; Vice-Governor Jose Baldado; and, Dr. Eufracio Abaya, UGAT president.*RG
http://www.visayandailystar.com/2006/October/31/negor6.htm
The Visayan Daily Star
Negros Oriental
The Ugnayang Pang-Aghamtao Inc., or The Anthropological Association of the Philippines, held its 28th annual national conference at Silliman University, in Dumaguete City last week.
Silliman was also host to the 4th UGAT conference in 1981. About a hundred participants researchers, anthropology graduate students, teachers, and other related practitioners interested in the discipline, attended the conference.
The three-day conference was sponsored by the Philippine Social Science Council, the National Commission for Culture and the Arts, and the UP Department of Anthropology.
Apart from holding annual national conferences and round-table discussions, UGAT sponsors symposia on various issues affecting indigenous peoples and related problems confronting the peasantry and the urban poor. It also undertakes research training to government organizations and non-government organizations, and seminar-workshops on health, literacy, nutrition and food technology, and people's advocacy affecting national policies.
The speech of Silliman University president Dr. Ben Malayang III was anchored on the theme, "The Philippines Unbound: Anthropological Critiques of Globalization." Welcome messages were given by Dr. Betsy Joy Tan, SU vice-president for academic affairs; City Administrator Engr. Dominador Dumalag Jr.; Vice-Governor Jose Baldado; and, Dr. Eufracio Abaya, UGAT president.*RG
http://www.visayandailystar.com/2006/October/31/negor6.htm
Saturday, October 28, 2006
UGAT 28th Annual Conference - The Philippines Unbound: Anthropological Critiques of Globalization
UGNAYANG PANG-AGHAMTAO, INC. (UGAT)
Anthropological Association of the Philippines
28TH Annual Conference of the Anthropological Association of the Philippines
"The Philippines Unbound: Anthropological Critiques of Globalization"
26-28 October 2006
Silliman University, Dumaguete City
Anthropological Association of the Philippines
28TH Annual Conference of the Anthropological Association of the Philippines
"The Philippines Unbound: Anthropological Critiques of Globalization"
26-28 October 2006
Silliman University, Dumaguete City
Reinventing Anthropology
Reinventing Anthropology
The Visayan Daily Star
Opinions
It took a quarter of a century for Dumaguete City to play host again to the annual conference of the Ugnayang Pang-Aghamtao Inc. whose 28th national conference ends today. Back in 1981, Silliman University hosted the fourth UGAT annual national conference with the theme, "The Anthropology of Power."
This year's theme, "The Philippines Unbound: Anthropological Critiques of Globalization," is timely as it is relevant. Despite the advances brought about by development and modern technology, the issue of globalization is plagued by poverty, unemployment, lack of classrooms and textbooks, environmental degradation, and moral decadence. In short, globalization remains an empty word to a breadwinner of a family of six trying to make both ends meet. One of the points raised in the three-day conference was the view that migration and the distances created among people is detrimental to the Filipino family and culture.
It was figured out that it actually all depends on which perspective you are taking, the optimist's or the pessimist's. Or, as the analogy is brought further, it is like deciding whether the glass is half-empty or half-full. In the end, it is a mere re-configuring of households and the strategies they take to live a more decent life. There are values and structures that endure for a certain family that may not work well for other families, thus, it is ephemeral. Media play a role, too, in crafting a good life because of migration.
Anthropology has always been at the forefront of critical reflections of current and past issues. It empowers communities against all forms of violations of human rights engendered by globalization.*
http://www.visayandailystar.com/2006/October/28/opinion.htm
The Visayan Daily Star
Opinions
It took a quarter of a century for Dumaguete City to play host again to the annual conference of the Ugnayang Pang-Aghamtao Inc. whose 28th national conference ends today. Back in 1981, Silliman University hosted the fourth UGAT annual national conference with the theme, "The Anthropology of Power."
This year's theme, "The Philippines Unbound: Anthropological Critiques of Globalization," is timely as it is relevant. Despite the advances brought about by development and modern technology, the issue of globalization is plagued by poverty, unemployment, lack of classrooms and textbooks, environmental degradation, and moral decadence. In short, globalization remains an empty word to a breadwinner of a family of six trying to make both ends meet. One of the points raised in the three-day conference was the view that migration and the distances created among people is detrimental to the Filipino family and culture.
It was figured out that it actually all depends on which perspective you are taking, the optimist's or the pessimist's. Or, as the analogy is brought further, it is like deciding whether the glass is half-empty or half-full. In the end, it is a mere re-configuring of households and the strategies they take to live a more decent life. There are values and structures that endure for a certain family that may not work well for other families, thus, it is ephemeral. Media play a role, too, in crafting a good life because of migration.
Anthropology has always been at the forefront of critical reflections of current and past issues. It empowers communities against all forms of violations of human rights engendered by globalization.*
http://www.visayandailystar.com/2006/October/28/opinion.htm
Saturday, September 23, 2006
What’s New with the Tasadays?
What’s New with the Tasadays?
The search for lost identity
The controversial Tasadays lost their identity as a group because of fallacious media projection and faulty research.
Pink-Jean Fangon Melegrito
Dispatch
Posted with other reports by Bulatlat
BAGUIO CITY – The controversial Tasadays lost their identity as a group because of fallacious media projection and faulty research.
This was the observation made by two anthropology professors from the University of the Philippines (UP) in Diliman, Quezon City in a recent forum at UP Baguio. The forum, “What’s New about the Tasaday? Implications for Practice in (Public Interest) Anthropology,” was sponsored by the Department of Social Anthropology and Psychology, UP Baguio College of Social Sciences and the Ugnayang Pang-Agham Tao, Inc.) (UGAT, Inc. or anthropology network, incorporated).
In the forum, UP Diliman professors Ponciano Binnagen and Israel Cabanilla, anthropologists and indigenous people’s rights advocates spoke of their 2003 visit to the controversial Tasaday cave to search for the truth of the Tasaday existence. The existence of the Tasadays has been the subject of heated debate for over 30 years.
Manuel “Manda” Elizalde with a “Tasaday” native during the 1970s.
Photo copyright by John Nance
The search for lost identity
The controversial Tasadays lost their identity as a group because of fallacious media projection and faulty research.
Pink-Jean Fangon Melegrito
Dispatch
Posted with other reports by Bulatlat
BAGUIO CITY – The controversial Tasadays lost their identity as a group because of fallacious media projection and faulty research.
This was the observation made by two anthropology professors from the University of the Philippines (UP) in Diliman, Quezon City in a recent forum at UP Baguio. The forum, “What’s New about the Tasaday? Implications for Practice in (Public Interest) Anthropology,” was sponsored by the Department of Social Anthropology and Psychology, UP Baguio College of Social Sciences and the Ugnayang Pang-Agham Tao, Inc.) (UGAT, Inc. or anthropology network, incorporated).
In the forum, UP Diliman professors Ponciano Binnagen and Israel Cabanilla, anthropologists and indigenous people’s rights advocates spoke of their 2003 visit to the controversial Tasaday cave to search for the truth of the Tasaday existence. The existence of the Tasadays has been the subject of heated debate for over 30 years.
Manuel “Manda” Elizalde with a “Tasaday” native during the 1970s.
Photo copyright by John Nance
The “noble savage” in the Space Age
In 1971, during the presidency of Ferdinand Marcos, Manuel “Manda” Elizalde -- scion of a wealthy clan -- claimed to have discovered a group of “Stone Age” people dwelling in a cave near Mt. Tasaday, South Cotabato, Mindanao. Elizalde virtually made a career out of exposing the “Paleolithic” ways of these people, untouched by “civilization” from the modernizing outside world.
Journalists from noted international publications like the National Geographic, Search, Science News and Asiaweek, Charles Lindbergh and actress Gina Lollobrigida, among others, intrigued and eager to witness the existence of the Tasadays, visited the cave site one after the other. However, in 1973, the area was sealed off to all intruders.
Elizalde left the country 13 years later, after the ouster of the Marcos dictatorship. He died in 1997.
Other journalists would since then see the Tasadays wearing modern clothes. This generated heated debate in academic and media circles, with some dismissing the Tasadays as a hoax and Elizalde as a fraud.
The Tasaday fraud made it to the London-based Guardian’s 10 great hoaxes of the century.
The UP Department of Anthropology and UGAT, Inc. stepped into the debate by organizing an international conference on the Tasaday case in August 1986.
Tasadays: then and now
In the next several years after that, every mention of the Tasadays would give rise to the question of whether or not they really exist.
Further studies proved the existence of the real Tasaday. In a review of Robin Hemley’s Invented Eden: The Elusive, Disputed History of the Tasaday (2003), writer James Paterson stated: “They are not a (Stone Age) tribe, but a remnant of a much larger group which at some point during the past centuries (not millennia) fled deeper into the forest to escape a measles epidemic that is still part of their folklore. In this way they became isolated long enough for their language to have acquired mutations and for them to have forgotten their farming habits and reverted to hunting-gathering.”
Binnagen and Cabanilla, together with National Commission on Indigenous Peoples (NCIP) representatives, visited the Tasaday Cave in April 2003. On their way to the exact cave site, they encountered wet rice fields and Binnagen saw Manobo peasants. He asked if he could take pictures of them and just then, he learned that the farmers were actually Tasaday-Manobos -- a first encounter, for him, with the real Tasadays.
Upon entry into the cave site, Cabanilla immediately observed that the previous depiction of Tasaday cave-dwelling was completely a hoax. “There should be proofs of death -- skeletons of their ancestors; stone or metal tools they could have used and buried in the cave; and just by a single look, the cave could never allow survival for as short as one year,” he explained.
As he conducted preliminary exploration of the cave, which was never done before, he explained that it could only have been frequented but never inhabited for long. Food, water, sunlight, shelter and “the view” are some of the survival needs, he said.
The Tasaday cave has only a foot-high riverside that could never allow enough water animals for their food. It allows sunlight to get through for only eight hours at most. The cave’s mouth also provides little view of the surroundings, making it impossible for the dwellers to observe enemies or at least see the other caves. Lastly, the cave is too dusty -- cement-like dust falls from the cave ceiling -- to offer permanent living.
Binnagen and Cabanilla learned that the Tasaday people, who proudly call themselves as the Tasaday-Manobo-Blit group (some Tasadays married Manobos and Blits), are now struggling for self-determination and ancestral domain (29,247 has. of forest reserve that Marcos had set aside for them in Proclamation No. 995.)
“Despite the controversy they (Tasaday) faced, I think they are actually the victims, and the Tasaday are entitled to claim their rights to their own land and of course, real identity as indigenous peoples of Mindanao,” Binnagen asserted.
The logos-ethos from the Tasaday “hoax”
The controversy affected the Tasadays’ trust in people coming from the “outside. Binnagen said that some of the Tasadays were anxious that another team might come and “exploit” them by selling pictures of their “savage” ways of living. Cabanilla and Binnagen both assured the Tasaday people of the authenticity of their research – to help them claim their domain and identity.
Members of UGAT, Inc. emphasize the importance of practicing ethics in performing studies, research and enthnography on communities. Future anthropologists and archaeologists must ensure that a free prior and informed consent is issued to them before any conduct of study to avoid offending the community to be studied, they say.
“We actually require our members (UGAT, Inc.) and students to provide translation in the language of the community studied so the people themselves understand what their history, ethnicity and identity are about. It’s the least way a researcher can repay the people,” Binnagen said. Northern Dispatch / Posted with other reports by Bulatlat
(Bulatlat Editor’s Note: A former staff member of Elizalde who is now living in the United States, has confessed that the Tasaday “stone age” site was actually a monumental hoax.)
http://www.bulatlat.com/news/6-32/6-32-tasaday.htm
In 1971, during the presidency of Ferdinand Marcos, Manuel “Manda” Elizalde -- scion of a wealthy clan -- claimed to have discovered a group of “Stone Age” people dwelling in a cave near Mt. Tasaday, South Cotabato, Mindanao. Elizalde virtually made a career out of exposing the “Paleolithic” ways of these people, untouched by “civilization” from the modernizing outside world.
Journalists from noted international publications like the National Geographic, Search, Science News and Asiaweek, Charles Lindbergh and actress Gina Lollobrigida, among others, intrigued and eager to witness the existence of the Tasadays, visited the cave site one after the other. However, in 1973, the area was sealed off to all intruders.
Elizalde left the country 13 years later, after the ouster of the Marcos dictatorship. He died in 1997.
Other journalists would since then see the Tasadays wearing modern clothes. This generated heated debate in academic and media circles, with some dismissing the Tasadays as a hoax and Elizalde as a fraud.
The Tasaday fraud made it to the London-based Guardian’s 10 great hoaxes of the century.
The UP Department of Anthropology and UGAT, Inc. stepped into the debate by organizing an international conference on the Tasaday case in August 1986.
Tasadays: then and now
In the next several years after that, every mention of the Tasadays would give rise to the question of whether or not they really exist.
Further studies proved the existence of the real Tasaday. In a review of Robin Hemley’s Invented Eden: The Elusive, Disputed History of the Tasaday (2003), writer James Paterson stated: “They are not a (Stone Age) tribe, but a remnant of a much larger group which at some point during the past centuries (not millennia) fled deeper into the forest to escape a measles epidemic that is still part of their folklore. In this way they became isolated long enough for their language to have acquired mutations and for them to have forgotten their farming habits and reverted to hunting-gathering.”
Binnagen and Cabanilla, together with National Commission on Indigenous Peoples (NCIP) representatives, visited the Tasaday Cave in April 2003. On their way to the exact cave site, they encountered wet rice fields and Binnagen saw Manobo peasants. He asked if he could take pictures of them and just then, he learned that the farmers were actually Tasaday-Manobos -- a first encounter, for him, with the real Tasadays.
Upon entry into the cave site, Cabanilla immediately observed that the previous depiction of Tasaday cave-dwelling was completely a hoax. “There should be proofs of death -- skeletons of their ancestors; stone or metal tools they could have used and buried in the cave; and just by a single look, the cave could never allow survival for as short as one year,” he explained.
As he conducted preliminary exploration of the cave, which was never done before, he explained that it could only have been frequented but never inhabited for long. Food, water, sunlight, shelter and “the view” are some of the survival needs, he said.
The Tasaday cave has only a foot-high riverside that could never allow enough water animals for their food. It allows sunlight to get through for only eight hours at most. The cave’s mouth also provides little view of the surroundings, making it impossible for the dwellers to observe enemies or at least see the other caves. Lastly, the cave is too dusty -- cement-like dust falls from the cave ceiling -- to offer permanent living.
Binnagen and Cabanilla learned that the Tasaday people, who proudly call themselves as the Tasaday-Manobo-Blit group (some Tasadays married Manobos and Blits), are now struggling for self-determination and ancestral domain (29,247 has. of forest reserve that Marcos had set aside for them in Proclamation No. 995.)
“Despite the controversy they (Tasaday) faced, I think they are actually the victims, and the Tasaday are entitled to claim their rights to their own land and of course, real identity as indigenous peoples of Mindanao,” Binnagen asserted.
The logos-ethos from the Tasaday “hoax”
The controversy affected the Tasadays’ trust in people coming from the “outside. Binnagen said that some of the Tasadays were anxious that another team might come and “exploit” them by selling pictures of their “savage” ways of living. Cabanilla and Binnagen both assured the Tasaday people of the authenticity of their research – to help them claim their domain and identity.
Members of UGAT, Inc. emphasize the importance of practicing ethics in performing studies, research and enthnography on communities. Future anthropologists and archaeologists must ensure that a free prior and informed consent is issued to them before any conduct of study to avoid offending the community to be studied, they say.
“We actually require our members (UGAT, Inc.) and students to provide translation in the language of the community studied so the people themselves understand what their history, ethnicity and identity are about. It’s the least way a researcher can repay the people,” Binnagen said. Northern Dispatch / Posted with other reports by Bulatlat
(Bulatlat Editor’s Note: A former staff member of Elizalde who is now living in the United States, has confessed that the Tasaday “stone age” site was actually a monumental hoax.)
http://www.bulatlat.com/news/6-32/6-32-tasaday.htm
Friday, September 15, 2006
Appropriating Indigenous Cultures of the Philippines : Festivals and Other Spectacles
The SUBCOMMISSION ON CULTURAL COMMUNITIES AND TRADITIONAL ARTS of the NATIONAL COMMISSION FOR CULTURE AND THE ARTS invites you to a 3-day conference, “Appropriating Indigenous Cultures of the Philippines : Festivals and Other Spectacles,” to mark the Indigenous Peoples Month in October this year.
The congress will set the stage for the discussion and evaluation of the modes of appropriation of indigenous resources in cultural practice as well as the formulation of policy recommendations to heighten public awareness of the integrity of indigenous cultures in the country.
Paper presenters and discussants come from Indigenous Peoples (IP) organizations, the academe, art and culture agencies, media organizations, film industry, advertising agencies, tourism industry, and other related governmental and non-governmental organizations.
The congress is in line with NCCA’s mandate to protect the integrity of cultural symbols and meanings in tangible and intangible traditions (i.e. social values, moral and ethical standards) of indigenous peoples in the Philippines .
The event will be held at the Philippine Social Science Center on 19 to 21 October 2006. You can direct your inquiries to 0917-5336578 or 0915-9915051 or to appro_ncca@yahoo.com or see http://www.ncca.gov.ph/ for more information.
The conference is free to the public.
The congress will set the stage for the discussion and evaluation of the modes of appropriation of indigenous resources in cultural practice as well as the formulation of policy recommendations to heighten public awareness of the integrity of indigenous cultures in the country.
Paper presenters and discussants come from Indigenous Peoples (IP) organizations, the academe, art and culture agencies, media organizations, film industry, advertising agencies, tourism industry, and other related governmental and non-governmental organizations.
The congress is in line with NCCA’s mandate to protect the integrity of cultural symbols and meanings in tangible and intangible traditions (i.e. social values, moral and ethical standards) of indigenous peoples in the Philippines .
The event will be held at the Philippine Social Science Center on 19 to 21 October 2006. You can direct your inquiries to 0917-5336578 or 0915-9915051 or to appro_ncca@yahoo.com or see http://www.ncca.gov.ph/ for more information.
The conference is free to the public.
Tuesday, August 22, 2006
What's New About the Tasaday? Implications for Practice in Anthropology.
ON SABBATICAL: A representation brouhaha: the continuing saga of the Tasaday
Karl Gaspar/MindaNews
Tuesday, 22 August 2006 00:02
QUEZON CITY (MindaNews/20 August) -- Thirty years since "a group of people," in the words of the American news reporter John Nance, "walked less than 20 miles from their home in a Philippine rain-forest and traveled through 50,000 years of cultural and technological time", the debate on whether the Tasaday were truly from the Stone Age or not continues to rage in the country's anthropological circle.
A crowd of more than 200 professors (mainly from the fields of anthropology, sociology and history) and students packed the Bulwagang Recto of the University of the Philippines Thursday morning (August 17) to tackle the theme, "What's New About the Tasaday? Implications for Practice in Anthropology.” The forum was organized by the Ugnayang Pang-Agham Tao, Inc. (UGAT) and the University of the Philippines’ Anthropology Department.
The UP's big names in the field of social sciences, including Dr. Ponciano Benagen, Professor Israel Cabanilla, Dr. Zeus Salazar, Dr. Arnold Azurin, Dr. Abe Padilla, Dr. Maria Mangahas and others, presented papers or acted as reactors during this forum. Invited guests included Ms Sylvia Miclat of the Environmental Science for Social Change (ESSC) and Commissioner Janette Serrano, Chair of the National Commission on Indigenous People (NCIIP).
The Forum's rationale according to its organizers was stated in the program in this manner: "The Tasaday have come a long way from being projected as 'stone age people' to being ancestral claimants today. The objectives of the forum are to discuss continuing issues of representation of the Tasaday and their implications for the practice of 'Public Interest Anthropology'. The event is also a commemoration of the International Tasaday Conference held in August 1986, which was sponsored by the Department of Anthropology and the UGAT".
When 26 Tasadays were "discovered" by PANAMIN head Manuel Elizalde in 1971 in the rainforests of what is now an area near Barangay Ned in the municipality of Lake Sebu, South Cotabato, the media heralded it as a very significant event. John Nance wrote in his book, Discovery of Tasaday, that the Tasaday story was "a saga of adventure, love, conflict and exploration - equal, by the Tasaday's measure, to the travels of Odysseus, Marco Polo, or the Astronauts... as if H. G. Wells' Time Machine hurtled us backward in history.”
Nance was one of the distinguished visitors flown by helicopter to the Tasaday cave. Others included Charles Lindberg and Margaret Mead who were escorted by Madame Imelda Marcos. Foreign and Filipino anthropologists and journalists came up with all kinds of books and publications on the Tasaday including those written by the likes of R.B. Fox, Frank Lynch, Teodoro Llamzon, Carlos Fernandez, Carol Molony, E.E. Yenb and Hermes Gutierrez. They covered all aspects of the Tasaday: their alleged stone technology, language, their food and diet including the plants that they ate, their social organization and various other aspects of the culture.
Nance who claimed that he stayed in the Tasaday's dwelling for a total of 72 days from June 1971 and 1974 first came up with the book, The Gentle Tasaday, published in l975. Nance, like many of those whose visits to the Tasaday cave were arranged by Elizalde believed that "the technological period of pre-history in which we first see the Tasaday is commonly referred to as the Stone Age. Tools were made of stone, wood, and bone. Metals were not yet known, nor were cloth and pottery. The Tasaday were in this technological stage in the 1960s".
As information on the Tasaday filtered to those outside the sphere of the Marcoses and Elizalde, there arose discordant voices as to the alleged exaggerated claims of those who were the favored ones to se the site and intermingle with the Tasadays. Dr. Salazar claimed that the Tasadays' continued stay in the forests, with no contact with the outside world, could not have exceeded more than 150 years. In the years to come there would be more anthropologists who would question the claim that the Tasadays were of the Stone Age.
These voices found a venue during the 1986 International Forum on the Tasaday held in the country sponsored by UP-Anthro and UGAT, following another conference held abroad.
The media reports, the published books and the international conferences led to a representation brouhaha as some voices held on to their Stone Age representation of the Tasaday and with other voices passionately claiming that they could not be represented as such.
No doubt this wide coverage made the Tasaday a household name among academic and other circles all over the world interested in the discovery of such supposedly "Stone Age, primitive and exotic" creatures of the forest. Many Filipino anthropologists attending international conferences, as claimed at the August 17 Forum, are continuously beset with questions as to whatever happened to the Tasaday.
A new generation of Anthropology students came to the August 17 Forum, too young to have heard of Panamin and Elizalde and of the Tasaday controversy. But they were certainly provided with a still coherent voice of those opposing the "Tasaday as of the Stone Age" discourse. Most of the speakers and reactors agreed that there was no way that the Tasadays could be considered of the Stone Age era, given new evidence collected in the site.
Most interesting was the report of Ms Miclat and Commissioner Serrano who claimed that the remnants and descendants of the 26 Tasadays who were the cavedwellers discovered by Elizalde et al are now seeking the help of the ESSC and the NCIP in their efforts to possess the Certificate of Ancestral Domain Title (CADT) of their homeland. Ms Miclat showed the maps that the ESSC have been able to draw up after their visits to the area and consultations with the community.
Commissioner Serrano, on the other hand, continued to refer to the Tasadays as both "Manobo-Blit" and "T'boli" during the Forum, a very interesting manifestation of where the NCIP Commisioner is in her "labeling" of the Tasaday. She also stated that there are many corporations (e.g. Dole) and land-hungry politicians who are interested in taking over or using the land for their purposes. Researchers from UP who have gone to Lake Sebu also claimed that these outsiders want the Tasaday to have a CADT so that it would be easier for them to lease the land, not just for agri-business purposes but also for mining (as the area is rich with coal).
There were, however, well-meaning voices heard during the open forum who challenged the crowd not to overly "politicize" the issue, just because the Tasaday discovery was very much associated with the discredited Marcos regime. They strongly suggested to look deeper into the evidence, especially in the field of linguistics and eco-botany, that the Tasaday were a "lost tribe" and had no contacts with outsiders for a long, long time.
"Most probably for only about 150 years," said Dr. Salazar, "certainly not going back to the Stone Age."
(MindaViews is the opinion section of MindaNews. Redemptorist Brother Karl Gaspar of Davao City, former head of the Redemptorist Itinerant Mission Team and author of several books, including “To be poor and obscure,” and “Mystic Wanderers in the Land of Perpetual Departures,” is on a year-long sabbatical).
http://mindanews.com/index.php?option=com_content&task=view&id=708&Itemid=68
Karl Gaspar/MindaNews
Tuesday, 22 August 2006 00:02
QUEZON CITY (MindaNews/20 August) -- Thirty years since "a group of people," in the words of the American news reporter John Nance, "walked less than 20 miles from their home in a Philippine rain-forest and traveled through 50,000 years of cultural and technological time", the debate on whether the Tasaday were truly from the Stone Age or not continues to rage in the country's anthropological circle.
A crowd of more than 200 professors (mainly from the fields of anthropology, sociology and history) and students packed the Bulwagang Recto of the University of the Philippines Thursday morning (August 17) to tackle the theme, "What's New About the Tasaday? Implications for Practice in Anthropology.” The forum was organized by the Ugnayang Pang-Agham Tao, Inc. (UGAT) and the University of the Philippines’ Anthropology Department.
The UP's big names in the field of social sciences, including Dr. Ponciano Benagen, Professor Israel Cabanilla, Dr. Zeus Salazar, Dr. Arnold Azurin, Dr. Abe Padilla, Dr. Maria Mangahas and others, presented papers or acted as reactors during this forum. Invited guests included Ms Sylvia Miclat of the Environmental Science for Social Change (ESSC) and Commissioner Janette Serrano, Chair of the National Commission on Indigenous People (NCIIP).
The Forum's rationale according to its organizers was stated in the program in this manner: "The Tasaday have come a long way from being projected as 'stone age people' to being ancestral claimants today. The objectives of the forum are to discuss continuing issues of representation of the Tasaday and their implications for the practice of 'Public Interest Anthropology'. The event is also a commemoration of the International Tasaday Conference held in August 1986, which was sponsored by the Department of Anthropology and the UGAT".
When 26 Tasadays were "discovered" by PANAMIN head Manuel Elizalde in 1971 in the rainforests of what is now an area near Barangay Ned in the municipality of Lake Sebu, South Cotabato, the media heralded it as a very significant event. John Nance wrote in his book, Discovery of Tasaday, that the Tasaday story was "a saga of adventure, love, conflict and exploration - equal, by the Tasaday's measure, to the travels of Odysseus, Marco Polo, or the Astronauts... as if H. G. Wells' Time Machine hurtled us backward in history.”
Nance was one of the distinguished visitors flown by helicopter to the Tasaday cave. Others included Charles Lindberg and Margaret Mead who were escorted by Madame Imelda Marcos. Foreign and Filipino anthropologists and journalists came up with all kinds of books and publications on the Tasaday including those written by the likes of R.B. Fox, Frank Lynch, Teodoro Llamzon, Carlos Fernandez, Carol Molony, E.E. Yenb and Hermes Gutierrez. They covered all aspects of the Tasaday: their alleged stone technology, language, their food and diet including the plants that they ate, their social organization and various other aspects of the culture.
Nance who claimed that he stayed in the Tasaday's dwelling for a total of 72 days from June 1971 and 1974 first came up with the book, The Gentle Tasaday, published in l975. Nance, like many of those whose visits to the Tasaday cave were arranged by Elizalde believed that "the technological period of pre-history in which we first see the Tasaday is commonly referred to as the Stone Age. Tools were made of stone, wood, and bone. Metals were not yet known, nor were cloth and pottery. The Tasaday were in this technological stage in the 1960s".
As information on the Tasaday filtered to those outside the sphere of the Marcoses and Elizalde, there arose discordant voices as to the alleged exaggerated claims of those who were the favored ones to se the site and intermingle with the Tasadays. Dr. Salazar claimed that the Tasadays' continued stay in the forests, with no contact with the outside world, could not have exceeded more than 150 years. In the years to come there would be more anthropologists who would question the claim that the Tasadays were of the Stone Age.
These voices found a venue during the 1986 International Forum on the Tasaday held in the country sponsored by UP-Anthro and UGAT, following another conference held abroad.
The media reports, the published books and the international conferences led to a representation brouhaha as some voices held on to their Stone Age representation of the Tasaday and with other voices passionately claiming that they could not be represented as such.
No doubt this wide coverage made the Tasaday a household name among academic and other circles all over the world interested in the discovery of such supposedly "Stone Age, primitive and exotic" creatures of the forest. Many Filipino anthropologists attending international conferences, as claimed at the August 17 Forum, are continuously beset with questions as to whatever happened to the Tasaday.
A new generation of Anthropology students came to the August 17 Forum, too young to have heard of Panamin and Elizalde and of the Tasaday controversy. But they were certainly provided with a still coherent voice of those opposing the "Tasaday as of the Stone Age" discourse. Most of the speakers and reactors agreed that there was no way that the Tasadays could be considered of the Stone Age era, given new evidence collected in the site.
Most interesting was the report of Ms Miclat and Commissioner Serrano who claimed that the remnants and descendants of the 26 Tasadays who were the cavedwellers discovered by Elizalde et al are now seeking the help of the ESSC and the NCIP in their efforts to possess the Certificate of Ancestral Domain Title (CADT) of their homeland. Ms Miclat showed the maps that the ESSC have been able to draw up after their visits to the area and consultations with the community.
Commissioner Serrano, on the other hand, continued to refer to the Tasadays as both "Manobo-Blit" and "T'boli" during the Forum, a very interesting manifestation of where the NCIP Commisioner is in her "labeling" of the Tasaday. She also stated that there are many corporations (e.g. Dole) and land-hungry politicians who are interested in taking over or using the land for their purposes. Researchers from UP who have gone to Lake Sebu also claimed that these outsiders want the Tasaday to have a CADT so that it would be easier for them to lease the land, not just for agri-business purposes but also for mining (as the area is rich with coal).
There were, however, well-meaning voices heard during the open forum who challenged the crowd not to overly "politicize" the issue, just because the Tasaday discovery was very much associated with the discredited Marcos regime. They strongly suggested to look deeper into the evidence, especially in the field of linguistics and eco-botany, that the Tasaday were a "lost tribe" and had no contacts with outsiders for a long, long time.
"Most probably for only about 150 years," said Dr. Salazar, "certainly not going back to the Stone Age."
(MindaViews is the opinion section of MindaNews. Redemptorist Brother Karl Gaspar of Davao City, former head of the Redemptorist Itinerant Mission Team and author of several books, including “To be poor and obscure,” and “Mystic Wanderers in the Land of Perpetual Departures,” is on a year-long sabbatical).
http://mindanews.com/index.php?option=com_content&task=view&id=708&Itemid=68
Thursday, August 17, 2006
What’s New About the Tasaday? Implications for Practice in Anthropology - Exhibit Text
What’s New About the Tasaday? Implications for Practice in Anthropology
Exhibit Text
In the 1970's the "Tasaday" were "discovered" by Marcos crony Manuel "Manda" Elizalde in the jungles of Mt. Tasaday in Cotabato. Reported to still be living in the "stone age", the images of the Tasaday stunned and fascinated the world. However it was easier for some international celebrities to visit the Tasaday than for select researchers from the National Museum and abroad who were given limited access by the PANAMIN (Presidential Assistant on National Minorities) to the Tasaday and their cavesite. In fact the research period was cut short and the area closed off to all outsiders in 1973.
In 1986, the Marcos regime fell. Elizalde fled the country, and visiting journalists discovered the Tasaday wearing modern day clothes. Was the story of a "stone age people" still living in this modern world an elaborate hoax? The 1986 International Conference on the Tasaday was organized by the UP Department of Anthropology and the Ugnayang Pang-Aghamtao, Inc (UGAT) to discuss the Tasaday case and the many implications for practice in Anthropology.
Meanwhile, the "Tasaday people" went on with their lives, now under the Indigenous Peoples Rights Act (IPRA), they are claiming as ancestral domain some 19,000 hectares of the "Tasaday-Manubo Blit Preserve" that President Marcos had set aside for them in Proclamation No. 955. The Tasaday have come a long way from being projected as "stone age people" to being ancestral domain claimants today.
This photos, are the same snapshots presented to the world in 1972 through the National Geographic magazine and PANAMIN publications, and in 2003 field visit of Professor Ponciano Bennagen to orient the community regarding their ancestral domain claim, and Israel Cabanilla to conduct archeological exploration of the original site, a basic report on which had never been done.
The UGAT and the UP Department of Anthropology held the Tasaday Forum on August 17, 2006 at the Bulwagang Claro M. Recto in UP Diliman, to discuss continuing issues of representation of the Tasaday and their implications for the practice of "Public Interest Anthropology". The event was also a commemmoration of the Internationa Tasaday Conference held in August 1986, which was sponsored by the UP Anthropology department and UGAT.
from the Tasaday Exhibit of the UP Anthropology Department
Exhibit Text
In the 1970's the "Tasaday" were "discovered" by Marcos crony Manuel "Manda" Elizalde in the jungles of Mt. Tasaday in Cotabato. Reported to still be living in the "stone age", the images of the Tasaday stunned and fascinated the world. However it was easier for some international celebrities to visit the Tasaday than for select researchers from the National Museum and abroad who were given limited access by the PANAMIN (Presidential Assistant on National Minorities) to the Tasaday and their cavesite. In fact the research period was cut short and the area closed off to all outsiders in 1973.
In 1986, the Marcos regime fell. Elizalde fled the country, and visiting journalists discovered the Tasaday wearing modern day clothes. Was the story of a "stone age people" still living in this modern world an elaborate hoax? The 1986 International Conference on the Tasaday was organized by the UP Department of Anthropology and the Ugnayang Pang-Aghamtao, Inc (UGAT) to discuss the Tasaday case and the many implications for practice in Anthropology.
Meanwhile, the "Tasaday people" went on with their lives, now under the Indigenous Peoples Rights Act (IPRA), they are claiming as ancestral domain some 19,000 hectares of the "Tasaday-Manubo Blit Preserve" that President Marcos had set aside for them in Proclamation No. 955. The Tasaday have come a long way from being projected as "stone age people" to being ancestral domain claimants today.
This photos, are the same snapshots presented to the world in 1972 through the National Geographic magazine and PANAMIN publications, and in 2003 field visit of Professor Ponciano Bennagen to orient the community regarding their ancestral domain claim, and Israel Cabanilla to conduct archeological exploration of the original site, a basic report on which had never been done.
The UGAT and the UP Department of Anthropology held the Tasaday Forum on August 17, 2006 at the Bulwagang Claro M. Recto in UP Diliman, to discuss continuing issues of representation of the Tasaday and their implications for the practice of "Public Interest Anthropology". The event was also a commemmoration of the Internationa Tasaday Conference held in August 1986, which was sponsored by the UP Anthropology department and UGAT.
from the Tasaday Exhibit of the UP Anthropology Department
Friday, August 11, 2006
What’s New About the Tasaday? Implications for Practice in Anthropology - Invitation
The Department of Anthropology, University of the Philippines - Diliman
together with
Ugnayang Pang-Agham Tao, Inc. (UGAT)
and
In cooperation with
Anthropology 232 class 1st sem AY 2006 – 2007
Brings you
Anthropology 232 class 1st sem AY 2006 – 2007
Brings you
What’s New About the Tasaday?
Implications for Practice in Anthropology
Implications for Practice in Anthropology
August 17, 2006
9:00 am – 12:00 nn
Bulwagang Claro M. Recto
Faculty Center, UP Diliman
Invited speakers:
Dr. Ponciano Bennagen, Sentro para sa Ganap na Pamayanan, Inc.
Mr. Israel Cabanilla, Department of Anthropology, UP Diliman
Commisioner Janette Serrano, National Commission on Indigenous People
With a representative from the National Museum
The Tasaday have come a long way from being projected as ‘stone age people’ to being ancestral claimants today. The objectives of the forum are to discuss continuing issues of representation of the Tasaday and their implications for the practice of ‘Public Interest Anthropology’. The event is also a commemoration of the International Tasaday Conference held in August 1986, which was sponsored by the Department of Anthropology and the UGAT.
Tuesday, July 25, 2006
UGAT 28th Annual Conference - The Philippines Unbound: Anthropological Critiques of Globalization
UGNAYANG PANG-AGHAMTAO, INC. (UGAT)
Anthropological Association of the Philippines
28TH Annual Conference of the Anthropological Association of the Philippines
"The Philippines Unbound: Anthropological Critiques of Globalization"
26-28 October 2006
Silliman University, Dumaguete City
This theme offers a wide range of options for contributed papers and panels. These should draw on empirical evidence toward assessing the complexities and outcomes of globalization – negative, positive, or mixed, which reaches to the corners of every sitio and province in the Philippines, and which world process is carrying Filipinos to every corner of the globe. Paper and panels should raise important theoretical, methodological, and practical action and policy issues. Possible topics fall into four broad areas:
- CULTURAL GLOBALIZATION
- VIRTUAL, IMAGINED, AND DIASPORA COMMUNITIES - POVERTY, HUMAN RIGHTS, SUSTAINABLE DEVELOPMENT
- THE NEOLIBERAL PARADIGM, and GROWTH, TRADE LIBERALIZATION, AND LOCAL ECONOMIES
Deadline for submission of abstracts: 12 August 2006
Abstracts should be 1-page long (single-spaced) and should include the author’s name, institutional affiliation and contact details (mailing address, telephone no., mobile phone no., e-mail address). They should be sent to UGAT Office, Philippine Social Science Center, Commonwealth Avenue, Quezon City or to ugat_aap@yahoo.com. For further inquiries, please contact Monica Santos (0917-5336578), Rosa Castillo (0917-6298949) or Butch Rufino (0917-8991112) or send e-mail to ugat_aap@yahoo.com. Authors of accepted abstracts will be notified through mail, phone or e-mail.
Papers read in the conference may be published in Agham-Tao, the official publication of the Anthropological Association of the Philippines.
Student Paper Competition The UGAT encourages active participation of graduate and undergraduate students. Student paper presenters will be scheduled in appropriate conference sessions. Awards will be given to best papers in the graduate and undergraduate levels. Winning papers will be published in the Agham-Tao.
For more details, please go to www.geocities.com/ugat_aap/UGAT_conference28.htm or e-mail ugat_aap@yahoo.com
THE PHILIPPINES UNBOUND: ANTHROPOLOGICAL CRITIQUES OF GLOBALIZATION (Concept Paper)
Anthropological perspectives portray globalization in what Xavier and Rosaldo (2002) say as “the intensification of global interconnectedness….where borders and boundaries have become increasingly porous, allowing …peoples and cultures to be cast into intense and immediate contact with each other.” This “world in motion” highlights accelerating flows of capital, people, commodities, images, and ideologies in a framework of densely-linked networks. People experience a compression of time and space, communicating instantaneously and interacting in virtual space. Local happenings are shaped by events far away, while global events are affected by local happenings.
The controversies of globalization swirl primarily around its economic dimensions. Critics castigate its hegemonic neoliberal agenda exalting the free market, competition, and profit as fuel for “the engine of human progress.” Anti-globalization protesters criticize the privatization of public services; the commodification of personal relationships; the weakening of nation-states; the belief in economic growth as the cornerstone of wealth creation and human progress; and the overwhelming influence of corporations, the World Bank, and the International Monetary Fund as the major institutional bearers of neoliberalism. Further criticisms target the increasing dominance of finance capital in international trade, the drive toward a unified global market, and problematic trade regimes under the aegis of the World Trade Organization (WTO).
Critics of economic globalization further highlight its negative effects on people and communities – marginalizing social goals, cohesive community values, and fundamental human needs. They stress the widening gap between the rich and the poor in both developing and industrialized countries. Likewise lamented are the decreased access of poor people to potable water, health services, basic education, and decent shelter, reduced biological diversity and environmental sustainability, destruction of local cultures, undermining of ethnic and national identities, and decision-making concentrated in fewer and fewer hands.
Ever conscious of the role of human agency in people’s management of their everyday lives, anthropologists have challenged many of the generalizations made about globalization. They draw attention to distinctive cultural representations rather than a homogenizing world, to South-North and South-South flows contradicting assertions of unidirectional North-South flows, and to intersecting systems of meaning rather than core-to-periphery flows. Since human agency in a globalizing world, they argue, is also part of globalization, human groups are finding ways of capturing its benefits, diminishing or avoiding its more detrimental elements, and reforming or transforming globalizing processes into positive forces for ordinary people.
The 28th UGAT Annual Conference with “The Philippines Unbound: Anthropological Critique of Globalization” as its theme offers a wide range of options for contributed papers and panels. These should draw on empirical evidence toward assessing the complexities and outcomes of globalization – negative, positive, or mixed, which reaches to the corners of every sitio and province in the Philippines, and which world process is carrying Filipinos to every corner of the globe. Papers and panels should raise important theoretical, methodological, and practical action and policy issues. Possible topics fall into four broad areas:
CULTURAL GLOBALIZATION
- Identities, heritage and images
- Food, clothing, shelter, education, health and medicine
- Music, art, drama, film, television, radio, media
- Gender: feminist, gay, lesbian, transsexual communities
VIRTUAL, IMAGINED, AND DIASPORA COMMUNITIES
- Migration and transnational families
- Global networking through digital technology: NGOs, POs, religious and faith-based groups, civil society
- The digital divide
POVERTY, HUMAN RIGHTS, SUSTAINABLE DEVELOPMENT, AND THE NEOLIBERAL PARADIGM
- Impact on indigenous groups; or rural/agricultural/fishing/mining/upland farming communities; or people in cities and towns; or rural-urban transitions
- State-generated aggression: warfare and militarization, dam-road-railroad-airport-commercial construction and displacement of peoples, large-scale mining and its impact on residential communities, agricultural policy and food security/hunger; tourism and its human consequences
- Terrorism, crime; violence
GROWTH, TRADE LIBERALIZATION, AND LOCAL ECONOMIES
- Small and medium scale business enterprises under trade liberalization
- Employment, underemployment, seafaring, call centers and income
- Corruption
- WTO (World Trade Organization) developments, government policy, and the implications for people’s everyday lives
Anthropological Association of the Philippines
28TH Annual Conference of the Anthropological Association of the Philippines
"The Philippines Unbound: Anthropological Critiques of Globalization"
26-28 October 2006
Silliman University, Dumaguete City
This theme offers a wide range of options for contributed papers and panels. These should draw on empirical evidence toward assessing the complexities and outcomes of globalization – negative, positive, or mixed, which reaches to the corners of every sitio and province in the Philippines, and which world process is carrying Filipinos to every corner of the globe. Paper and panels should raise important theoretical, methodological, and practical action and policy issues. Possible topics fall into four broad areas:
- CULTURAL GLOBALIZATION
- VIRTUAL, IMAGINED, AND DIASPORA COMMUNITIES - POVERTY, HUMAN RIGHTS, SUSTAINABLE DEVELOPMENT
- THE NEOLIBERAL PARADIGM, and GROWTH, TRADE LIBERALIZATION, AND LOCAL ECONOMIES
Deadline for submission of abstracts: 12 August 2006
Abstracts should be 1-page long (single-spaced) and should include the author’s name, institutional affiliation and contact details (mailing address, telephone no., mobile phone no., e-mail address). They should be sent to UGAT Office, Philippine Social Science Center, Commonwealth Avenue, Quezon City or to ugat_aap@yahoo.com. For further inquiries, please contact Monica Santos (0917-5336578), Rosa Castillo (0917-6298949) or Butch Rufino (0917-8991112) or send e-mail to ugat_aap@yahoo.com. Authors of accepted abstracts will be notified through mail, phone or e-mail.
Papers read in the conference may be published in Agham-Tao, the official publication of the Anthropological Association of the Philippines.
Student Paper Competition The UGAT encourages active participation of graduate and undergraduate students. Student paper presenters will be scheduled in appropriate conference sessions. Awards will be given to best papers in the graduate and undergraduate levels. Winning papers will be published in the Agham-Tao.
For more details, please go to www.geocities.com/ugat_aap/UGAT_conference28.htm or e-mail ugat_aap@yahoo.com
THE PHILIPPINES UNBOUND: ANTHROPOLOGICAL CRITIQUES OF GLOBALIZATION (Concept Paper)
Anthropological perspectives portray globalization in what Xavier and Rosaldo (2002) say as “the intensification of global interconnectedness….where borders and boundaries have become increasingly porous, allowing …peoples and cultures to be cast into intense and immediate contact with each other.” This “world in motion” highlights accelerating flows of capital, people, commodities, images, and ideologies in a framework of densely-linked networks. People experience a compression of time and space, communicating instantaneously and interacting in virtual space. Local happenings are shaped by events far away, while global events are affected by local happenings.
The controversies of globalization swirl primarily around its economic dimensions. Critics castigate its hegemonic neoliberal agenda exalting the free market, competition, and profit as fuel for “the engine of human progress.” Anti-globalization protesters criticize the privatization of public services; the commodification of personal relationships; the weakening of nation-states; the belief in economic growth as the cornerstone of wealth creation and human progress; and the overwhelming influence of corporations, the World Bank, and the International Monetary Fund as the major institutional bearers of neoliberalism. Further criticisms target the increasing dominance of finance capital in international trade, the drive toward a unified global market, and problematic trade regimes under the aegis of the World Trade Organization (WTO).
Critics of economic globalization further highlight its negative effects on people and communities – marginalizing social goals, cohesive community values, and fundamental human needs. They stress the widening gap between the rich and the poor in both developing and industrialized countries. Likewise lamented are the decreased access of poor people to potable water, health services, basic education, and decent shelter, reduced biological diversity and environmental sustainability, destruction of local cultures, undermining of ethnic and national identities, and decision-making concentrated in fewer and fewer hands.
Ever conscious of the role of human agency in people’s management of their everyday lives, anthropologists have challenged many of the generalizations made about globalization. They draw attention to distinctive cultural representations rather than a homogenizing world, to South-North and South-South flows contradicting assertions of unidirectional North-South flows, and to intersecting systems of meaning rather than core-to-periphery flows. Since human agency in a globalizing world, they argue, is also part of globalization, human groups are finding ways of capturing its benefits, diminishing or avoiding its more detrimental elements, and reforming or transforming globalizing processes into positive forces for ordinary people.
The 28th UGAT Annual Conference with “The Philippines Unbound: Anthropological Critique of Globalization” as its theme offers a wide range of options for contributed papers and panels. These should draw on empirical evidence toward assessing the complexities and outcomes of globalization – negative, positive, or mixed, which reaches to the corners of every sitio and province in the Philippines, and which world process is carrying Filipinos to every corner of the globe. Papers and panels should raise important theoretical, methodological, and practical action and policy issues. Possible topics fall into four broad areas:
CULTURAL GLOBALIZATION
- Identities, heritage and images
- Food, clothing, shelter, education, health and medicine
- Music, art, drama, film, television, radio, media
- Gender: feminist, gay, lesbian, transsexual communities
VIRTUAL, IMAGINED, AND DIASPORA COMMUNITIES
- Migration and transnational families
- Global networking through digital technology: NGOs, POs, religious and faith-based groups, civil society
- The digital divide
POVERTY, HUMAN RIGHTS, SUSTAINABLE DEVELOPMENT, AND THE NEOLIBERAL PARADIGM
- Impact on indigenous groups; or rural/agricultural/fishing/mining/upland farming communities; or people in cities and towns; or rural-urban transitions
- State-generated aggression: warfare and militarization, dam-road-railroad-airport-commercial construction and displacement of peoples, large-scale mining and its impact on residential communities, agricultural policy and food security/hunger; tourism and its human consequences
- Terrorism, crime; violence
GROWTH, TRADE LIBERALIZATION, AND LOCAL ECONOMIES
- Small and medium scale business enterprises under trade liberalization
- Employment, underemployment, seafaring, call centers and income
- Corruption
- WTO (World Trade Organization) developments, government policy, and the implications for people’s everyday lives
Wednesday, January 25, 2006
UGAT eGroups
hi tuni,
as of now, we do not have an official e-groups for ugat. however, we have quite an extensive mailing list which was generated from the directories that i inherited (which is still not complete; we are reconstructing the lifetime member list) and the participants from the last two conferences. we do have a temporary website which is where we post announcements and information on the upcoming conference. it's www.geocities.com/ugat_aap . we also have an official e-mail address (ugat_aap@yahoo.com) as of now.
i would appreciate it if you can forward whatever directory you have so i can also include it in the mailing list or list of lifetime members. right now we are doing the reconstruction by recall.
i still have to consult with sir boi (and the board probably) about an official e-groups for ugat although right now i don't have the time to make it. if the board decides to make one, would you be willing to help me with it? right now, we send mass e-mails to the mailing list whenever we need to make any announcements.
that's all for now.
thanks.
monica
as of now, we do not have an official e-groups for ugat. however, we have quite an extensive mailing list which was generated from the directories that i inherited (which is still not complete; we are reconstructing the lifetime member list) and the participants from the last two conferences. we do have a temporary website which is where we post announcements and information on the upcoming conference. it's www.geocities.com/ugat_aap . we also have an official e-mail address (ugat_aap@yahoo.com) as of now.
i would appreciate it if you can forward whatever directory you have so i can also include it in the mailing list or list of lifetime members. right now we are doing the reconstruction by recall.
i still have to consult with sir boi (and the board probably) about an official e-groups for ugat although right now i don't have the time to make it. if the board decides to make one, would you be willing to help me with it? right now, we send mass e-mails to the mailing list whenever we need to make any announcements.
that's all for now.
thanks.
monica
Thursday, January 19, 2006
UGAT eGroups
Hi Monica,
Melay asked me to update the UGAT egroups she started a few years back. I think this was used for the Ateneo de Davao confrerence or an earlier national conference. Would you be able to co-moderate it with me and Melay?
Can we update its mailing list? or are there any other UGAT yahoogroups in existence? I think (but i'm not quite sure) there is a ugat_secretariat@yahoogroups.com, too. Among those in the mailing list of ugat_members@yahoogroups.com are Daisy Morales, Jun Estacio, Alex Almendral, Mayang Mangahas and some Bicol Univ people. If there is another yahoogroups in existence, maybe we could merge both accounts so as to keep the UGAT members updated on confrences, fora, seminar, etc.
Can i include your email account in this mailing list? 'Yun lang for now. Thanks!
Tuni
Melay asked me to update the UGAT egroups she started a few years back. I think this was used for the Ateneo de Davao confrerence or an earlier national conference. Would you be able to co-moderate it with me and Melay?
Can we update its mailing list? or are there any other UGAT yahoogroups in existence? I think (but i'm not quite sure) there is a ugat_secretariat@yahoogroups.com, too. Among those in the mailing list of ugat_members@yahoogroups.com are Daisy Morales, Jun Estacio, Alex Almendral, Mayang Mangahas and some Bicol Univ people. If there is another yahoogroups in existence, maybe we could merge both accounts so as to keep the UGAT members updated on confrences, fora, seminar, etc.
Can i include your email account in this mailing list? 'Yun lang for now. Thanks!
Tuni
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