
@article {1535,
	title = {{\textquotedblleft}To be lucky and to catch a lot of fish{\textquotedblright}: masagal in Batanes},
	journal = {National Museum Journal of Cultural Heritage},
	year = {Submitted},
	abstract = {{\textquotedblleft}Tener suerte y coger mucho pescado: masagal{\textquotedblright}. Diccionario Espa{\~n}ol-Ibatan
[por varios PP. Dominicos missioneros de las islas Batanes] (1914, p.395)
Ivatans would readily translate the word sagal as {\textquotedblleft}suerte{\textquotedblright} (Spanish for {\textquoteleft}luck{\textquoteright}) but
also add that it is specifically in relation to catching fish, so a {\textquotedblleft}masagal{\textquotedblright} person is
{\textquoteleft}someone who catches a lot of fish{\textquoteright}. This essay{\textquoteright}s aim is to explore experiences,
discourse, and practices linked to the notion of sagal, especially as shared among
those using traditional hook and line fishing methods. Sagal is a cultural notion
informed by specific experiences of direct engagement with the sea around Batanes.
The personal {\textquoteleft}ability to catch fish{\textquoteright}{\textemdash}or having {\textquoteleft}luckiness in fishing{\textquoteright}{\textemdash}contained in
the notion is not primarily about skill, experience, or technique but rather thought of
as a quality of being that is innate to certain people.},
	author = {Maria F. Mangahas}
}
@article {4101,
	title = { Sino si John de Young?},
	journal = {anthropozine},
	volume = {1},
	number = {1},
	year = {2023},
	pages = {35-43},
	url = {https://journals.upd.edu.ph/index.php/anthropozine/article/view/9512/8395},
	author = {Maria F. Mangahas}
}
@article {4099,
	title = {


Book Review of MOUNTAINS OF BLAME: Climate and Culpability in the Philippine Uplands. Culture, Place, and Nature. By Will Smith. Seattle: University of Washington Press, 2020.   


},
	journal = {Pacific Affairs},
	volume = {96},
	number = {2},
	year = {2023},
	url = {https://pacificaffairs.ubc.ca/book-reviews/mountains-of-blame-climate-and-culpability-in-the-philippine-uplands-by-will-smith-foreword-by-k-sivaramakrishnan/},
	author = {Maria F. Mangahas}
}
@inbook {4100,
	title = {The Ethnographic Collections in UP Diliman},
	booktitle = {Adhika: Vision \& Legacy - The University of the Philippines Diliman Collection},
	year = {2020},
	pages = {65-81},
	publisher = {Office for Initiatives in Culture and the Arts (OICA), University of the Philippines, Diliman},
	organization = {Office for Initiatives in Culture and the Arts (OICA), University of the Philippines, Diliman},
	address = {Quezon City},
	author = {Maria F. Mangahas},
	editor = {Cecilia de la Paz and Tessa Maria Guazon (eds.)}
}
@inbook {1270,
	title = {Recovering Filipino Production of a Maritime Anthropology},
	booktitle = {Southeast Asian Anthropologies: National Traditions and Transnational Practices},
	year = {2019},
	publisher = {NUS Press},
	organization = {NUS Press},
	address = {Singapore},
	abstract = {
	The Philippines is an archipelagic nation of more than 7,000 islands with marine resources under intense pressure from market-driven extraction, numerous maritime interests to protect, and pressing issues including pollution, overfishing and degradation of resources, ineffective regulation of coastal and marine resources, population growth, urbanization and poverty. Over 60 percent of the Philippines{\textquoteright} more than 100 million population live in coastal areas. From the perspective of demography alone, the significance of the fisheries sector for the Philippine population is considerable. Yet, ethnographic work written by Filipinos on coastal fishing communities in the Philippines is surprisingly sparse. In terms of published books and academic journals, there are more non-Filipino authors than local ones. Given the Philippines{\textquoteright} archipelagic character and reliance on aquatic\&nbsp;resources, an important question looms: Why hasn{\textquoteright}t the surrounding sea played a larger role in the rise of Philippine anthropology?



	...

},
	url = {http://www.oapen.org/search?identifier=1004899},
	author = {Maria F. Mangahas and Suzanna Rodriguez-Roldan},
	editor = {Eric C. Thompson and Vineeta Sinha}
}
@article {4115,
	title = {Commentary},
	journal = {Sabangan},
	volume = {IV},
	year = {2018},
	pages = {43-45},
	url = {https://www.pwu.edu.ph/wp-content/uploads/2020/01/sabangan_vol4_year2018.pdf},
	author = {Maria F. Mangahas}
}
@article {2072,
	title = {Continuing alongside the Katutubo: Current challenges to Filipino anthropology},
	journal = {Aghamtao},
	volume = {26},
	year = {2018},
	pages = {101-120},
	author = {Maria F. Mangahas and Zayas, Cynthia Neri}
}
@article {1423,
	title = {{\textquoteright}Gear conflicts{\textquoteright} and changing seascapes in Batanes},
	journal = {AghamTao},
	volume = {25},
	year = {2016},
	pages = {174-200},
	abstract = {Documents reveal that, in recent times, some of the most prominent conflicts in fishing on Batan Island in Batanes in northern Philippines stem from interest in new {\textquoteleft}driftnet{\textquoteright} technology for catching flying fish. On closer investigation, these in essence consist of challenges to the fishing calendar that is traditionally enforced by collectivities of fishers belonging to particular {\textquoteleft}ports{\textquoteright} or vanua. A vanua denotes a particular landing spot, as well as a port-polity, which is a group of fishers that is organized, and has laws and a leader, that is assembled by means of ritual at the beginning of the summer fishing season. If one sees {\textquoteleft}vanua making{\textquoteright} as a ritual technology for collective success, what is really at issue in the conflicts between {\textquoteleft}traditional{\textquoteright} and new or {\textquoteleft}modern{\textquoteright} technologies are distinct common property regimes and opposed landscapes: a traditional notion of community and a cooperative framework for the commons, on the one hand, coming into conflict with a modern view of atomized fishers and an {\textquoteleft}open{\textquoteright} sea, on the other.},
	author = {Mangahas, Maria}
}
@article {1422,
	title = {Television of, by, and for the Poor? \&nbsp;On Suffering and Media Ethics},
	journal = {Plaridel: A Philippine Journal of Communication, Media, and Society},
	volume = {13},
	number = {01},
	year = {2016},
	pages = {149-155},
	abstract = {A review of {\textquoteright}The Poverty of Television: The Mediation of Suffering in Class-Divided Philippines{\textquoteright} by Jonathan Corpus Ong (2015), London \& NY: Anthem Press},
	url = {http://www.plarideljournal.org/article/television-poor-suffering-media-ethics/},
	author = {Mangahas, Maria}
}
@inbook {1266,
	title = {Seasonal Ritual and the Regulation of Fishing},
	booktitle = {Living Landscapes, Connected Communities:  Culture, Environment and Change Across Asia},
	year = {2014},
	pages = {199-204 },
	publisher = {Areca Books},
	organization = {Areca Books},
	address = {Kuala Lumpur},
	author = {Maria F. Mangahas},
	editor = {Justine Vaz and Narumol Aphinives}
}
@article {456,
	title = {DVD Piracy as Alternative Media: The Scandal of Piracy, and the Piracy of {\textquotedblleft}Scandal{\textquotedblright} in the Philippines, 2005{\textendash}2009},
	journal = {Kasarinlan (Philippine Journal of Third World Studies)},
	volume = {29},
	number = {1},
	year = {2014},
	pages = {109-139},
	abstract = {Some digital materials which are documentary of specific forms of social transgression comprise an apparent {\textquotedblleft}market niche{\textquotedblright} for piracy. {\textquotedblleft}Scandals{\textquotedblright} as unique commodities in the Philippines{\textquoteright}s informal market for pirated disks are quite distinct from other digital entertainment, being originally candid/unstaged or {\textquotedblleft}stolen{\textquotedblright}/taken without their subject{\textquoteright}s knowledge and usually made to non-professional standards/equipment. Enterprisingly put on the market by pirate-entrepreneurs because of apparent consumer-audience interest in the content, such unique {\textquotedblleft}reality{\textquotedblright} goods became conveniently available through networks of digital piracy outlets. In the context of consumption of pirated goods, the article reads {\textquotedblleft}scandals{\textquotedblright} as expressive of everyday critique and resistance. The niche market for {\textquotedblleft}scandals{\textquotedblright} functions as alternative media as these digital goods inherently evade government and (formal) corporate control as sources of news and entertainment. Indicators of the significance of {\textquotedblleft}scandal{\textquotedblright} in the informal economy and the meaningful convergence between its piracy and consumer-audience demand are examined ethnographically: their translation into commodities through packaging, the range of sites for  consumers to access {\textquotedblleft}scandals,{\textquotedblright} pirate-entrepreneurs{\textquoteright} sales strategies and standards, and how the market behavior of these {\textquotedblleft}scandals{\textquotedblright} apparently responded to the unfolding of the social scandals in real time as current events{\textemdash}events that themselves were influenced by the popular circulation and piracy of these commodities. Three cases that took place between 2005{\textendash}2009{\textemdash}{\textquotedblleft}Hello Garci,{\textquotedblright} the {\textquotedblleft}Kat/Kho sex scandals,{\textquotedblright} and the {\textquotedblleft}Maguindanao massacre{\textquotedblright} DVD{\textemdash}serve as diverse examples, each with their own issues of authenticity, morality, and social effects consequent to piracy and consumption.
},
	url = {http://journals.upd.edu.ph/index.php/kasarinlan/article/viewFile/4572/4115},
	author = {Mangahas, Maria}
}
@inbook {180,
	title = {{\textquoteright}Scandal{\textquoteright} in Filipino Pop-Cyberculture},
	booktitle = {Cybercultures:  Cultures in Cyberspace Communities},
	year = {2012},
	pages = {183-211},
	publisher = {Inter-Disciplinary Press},
	organization = {Inter-Disciplinary Press},
	address = {Oxford},
	abstract = {With the observation that a potential for accidents is invented simultaneously with the coming to being of any new technology, it may be considered that scandals are an integral risk of ICT and of the sudden shift in speed and scale of communication and use of information introduced by these technologies.  This chapter focuses on how Filipinos more than any other people in the world seem to be particularly interested in {\textquoteright}scandal{\textquoteright} and at the forefront of exploring the potential of this facet of cybertechnologies.  This is a phenomenon that is readily apparent when one looks up the statistics on GoogleTrends over the last five years or so for the single search term {\textquoteright}scandal{\textquoteright}.  The term {\textquoteright}scandal{\textquoteright} in fact has come to have a new meaning for Pinoys, who are astute to its value and potential {\textquoteright}social life{\textquoteright} both as a digital object and as a picture or story that is animated by resonance with other images and social narratives.  This chapter explores ethnographically the apparent social fascination of Pinoys with {\textquoteright}scandal{\textquoteright} as a creative product, and a digital object/commodity, gendered dimensions of {\textquoteright}scandal{\textquoteright}making, and {\textquoteright}scandal{\textquoteright}mongering as an emergent process of shaping values and opinions and of acting through cybertechnologies. The material discusses the production of {\textquoteright}scandal{\textquoteright} as an inherent potential of the interactive new media, and how (paired with {\textquoteright}piracy{\textquoteright} in a Third World setting), the movement of digitized {\textquoteright}scandals{\textquoteright} from the participation, both playful and serious, in Filipino pop-cyberculture may impact on society.},
	author = {Mangahas, Maria},
	editor = {Baumann, Sabine}
}
@article {182,
	title = {BA Anthropology as a commodity choice},
	journal = {AghamTao},
	volume = {19},
	year = {2010},
	pages = {56-66},
	abstract = { Economics is said to be the {\textquoteleft}science of choice{\textquoteright}, stereotypically focused on the area of activity/behavior that emerges from interactions between entities offering things up for sale and the consumers choosing among the available options. The economistic assumption is that such choices are to be based on {\textquoteleft}self-interest{\textquoteright} or the search for the most profitable exchange. Starting from this, this paper explores the {\textquoteleft}market{\textquoteright} for Anthropology as seen in the results of a 2004 survey by UP Mindanao, and in decision trees modeling the rationality in selecting their degree courses made by UP Diliman students who were taking up Economic Anthropology. (Both projects also conducted by students as pedagogical/educational exercises in social science and anthropology.)},
	author = {Mangahas, Maria}
}
@inbook {181,
	title = {Seasonal Ritual and the Regulation of Fishing in Batanes Province, Philippines},
	booktitle = {Managing Coastal and Inland Waters: Pre-existing Aquatic Management Systems in Southeast Asia},
	year = {2010},
	pages = {77-98},
	publisher = {Springer},
	organization = {Springer},
	address = {Dordrecht Heidelberg London New York},
	author = {Mangahas, Maria}
}
@article {184,
	title = {A History of Mataw Fishing in Batanes, Philippines},
	journal = {Asia-Pacific Forum.  (Special Issue:  Island Environmental Histories and Management in the Asia-Pacific Region)},
	volume = {44},
	year = {2009},
	pages = {109-135},
	author = {Mangahas, Maria}
}
@article {183,
	title = {Making the Vanua: Collective Fishing Technology in Batanes and an Austronesian Archetype of Society},
	journal = {Philippine Studies},
	volume = {56},
	number = {2},
	year = {2008},
	pages = {187-199},
	abstract = {The Ivatan notion of a vanua (port) has linguistic connections to thewider Austronesian world. This article explores the term vanua in the verb form Mayvanuvanua or {\textquotedblleft}making a port,{\textquotedblright} which refers to a sacrificial rite performed at the beginning of the summer fishing season by mataw fishers in Batanes. {\textquotedblleft}Making the vanua{\textquotedblright} reproduces port polities of fishers competing to attract and successfully capture the fish dorado for a limited (seasonal) period of time. The article outlines the rite{\textquoteright}s symbolic elements and shows ethnographically the resulting collective as an organized group of fishers under a system of government, and moreover one which also relates to two other kinds of social groups in Batanes life: cooperative work groups (payuhwan) as well as groups of persons that drink together.},
	url = {http://www.philippinestudies.net/files/journals/1/articles/2940/public/2940-3156-1-PB.pdf},
	author = {Mangahas, Maria}
}
@article {190,
	title = {Ang mga Bundok ng Sierra Madre Bilang isang Frontera sa Pilipinas},
	journal = {Philippine Social Science Information},
	year = {2005},
	author = {Mangahas, Maria}
}
@article {193,
	title = {Compradors and Fishers: Poverty, Community, and Market in the Periphery (Samal Island, Davao Gulf)},
	journal = {Pilipinas},
	volume = {43},
	year = {2004},
	pages = {1-31},
	abstract = {This paper explores the shared experience of poverty and life in the margins in fishing and copra-producing communities on the eastern side of Samal Island, Davao Gulf. Incorporating data from fieldwork experiences in 1996-97 and records of four fish compradors over 22 months, the paper describes the computation of income, prices and family budgets, and fisher generosity and community appropriation of fish on the shore to sketch the outlines of the moral economy. Analyzing the logic of demand-sharing and inter-dependency between domestic units, the paper follows the "social life" of fish that are important as food and are at the same time good as cash. This metaphor of fish being money is illuminated by a discussion of the credit relations with the compradors that also own sari-sari stores. Fish compradors also enable access to the market which is ruled by the system of "suki" or preferential exchange relationships. And as converters of value they mediate between community and the market, creating the boundaries between relations appropriate to each context.},
	url = {https://babel.hathitrust.org/cgi/pt?id=uc1.c088474268\&view=page\&seq=167},
	author = {Mangahas, Maria}
}
@article {192,
	title = {Fishing and Performing Fair Shares},
	journal = {AghamTao},
	volume = {10},
	year = {2004},
	pages = {51-80},
	abstract = {The paper explores the meaning a a {\textquoteright}share{\textquoteright} and {\textquoteright}sharing-out{\textquoteright} as concepts (relatively underdiscussed in economic anthropology), and as themes particularly salient and central to Ivatan social life and economy. What are shares? The evolution of the mataw shares system in Mahatao exposes changing and conflicting principles for contemporary shares distribution. As practiced by matawfishers in Batanes today, formal sharepartners, close associates, and persons sent by chance all have a place in the economy of arayu, the matawfisher{\textquoteright}s product, which moves in spheres of exchange and sharing in which money does not have a similar value. The value of arayu (dried fillets of dorado) lies both in creating community and in participating in the market. The paper explores the cultural logic of arayu production and circulation and extracts a model of {\textquoteright}shares{\textquoteright} where relations of hunting and gathering {\textquoteright}procurement{\textquoteright} and of capitalist {\textquoteright}production{\textquoteright} are linked.},
	url = {https://www.pssc.org.ph/wp-content/pssc-archives/Aghamtao/2004/vol\%2010/4\%20Fishing\%20and\%20Performing\%20Fair\%20Shares.pdf},
	author = {Mangahas, Maria}
}
@article {186,
	title = {Narratives of Power in the Landscapes of a New City},
	journal = {Banwa},
	volume = {1},
	number = {1},
	year = {2004},
	pages = {37-74},
	abstract = {In the frontier zone of Southeastern Mindanao, the general sociological observation that social reality stands {\textquotedblleft}in immediate relation to the distribution of power{\textquotedblright} proves to be a much more complex and dynamic state of being. This paper outlines several recurrent conversations about a particular island location in Southern Philippines. The sizeable island of Samal in the Davao Gulf is at its closest point only 15 minutes away from Davao City. It became the {\textquotedblleft}Island Garden City of Samal{\textquotedblright} in 1998, but before that surprisingly few people in Davao City were even aware that there was an island called {\textquotedblleft}Samal{\textquotedblright} nearby. Traveling around the island and conducting fieldwork in 1996-1997 I encountered many kinds of people and several recurrent conversations about Samal as a place. These local discourses tell of interregional migration and movement, and reflect active local engagement with the processes of {\textquotedblleft}Bisayanization{\textquotedblright} and integration within the national mainstream, globalization, capitalism, and modernization in the Davao region. The paper situates each of the different kinds of claims on the landscape within the existing ethnographic, demographic, and historical picture for the region, and ends up describing a setting that is actually many different kinds of reality at the same time. Six narratives of the landscape are discussed: Samal Island as valuable real estate; as mythic place of {\textquotedblleft}giants{\textquotedblright} and {\textquotedblleft}ancestral domain{\textquotedblright}; as out-of-the-way and risky, where a visitor should watch out for {\textquotedblleft}poisoning{\textquotedblright}; as recently settled frontier; as a promised and prophesied land; and, finally, as a landscape also inhabited by unseen beings that are {\textquotedblleft}not like us,{\textquotedblright} widely feared to be exacting taxes in human life as large scale government and multinational-led infrastructural development proceeded in 1997. The paper examines each of these in turn, as they describe and address larger issues of identity, land and power.},
	url = {http://ojs.upmin.edu.ph/index.php/banwa-archives/article/viewFile/3/2},
	author = {Mangahas, Maria}
}
@conference {197,
	title = {Two Fishers{\textquoteright} Knowledge Systems and Frontier Strategies in the Philippines},
	booktitle = {Putting Fishers{\textquoteright} Knowledge to Work},
	volume = {11},
	year = {2003},
	month = {27-30 Aug 2001},
	pages = {340-346},
	publisher = {Fisheries Centre Research Reports },
	organization = {Fisheries Centre Research Reports },
	edition = {1},
	address = {University of British Columbia, Vancouver, Canada},
	abstract = {This paper highlights two different fishers{\textquoteright} knowledge systems in the Philippines. These fishers{\textquoteright} knowledge systems underlie distinct strategies for sustaining a continued livelihood from the sea. They encompass paradigms for success in fishing and are oriented to contend with change and uncertainty. They incorporate ideas about closing or opening resources and sharing or exchanging opportunities with outsiders. What fishers seek to manage are the conditions of making a living, which include moral concerns of equity in relation to scarce opportunities. Not all resources are well known
and some are highly enigmatic. Fishers{\textquoteright} relations with resources are linked to the current
economic and social values of fish within both market and community economies. },
	url = {http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.130.6550\&rep=rep1\&type=pdf},
	author = {Mangahas, Maria},
	editor = {Haggan,Nigel and Brignall, Claire and Wood, Louisa}
}
@article {519,
	title = {(Book Review) Fenella Cannell, 1999, Power and Intimacy in the Christian Philippines, Cambridge University Press},
	journal = {Cambridge Anthropology (A Journal of the Department of Social Anthropology, Cambridge University)},
	volume = {21},
	number = {1},
	year = {1999},
	pages = {101-104},
	url = {https://www.jstor.org/stable/23825694?seq=1},
	author = {Mangahas, Maria Fer}
}
@article {94,
	title = {(Review Essay) On Raul Pertierra{\textquoteright}s {\textquoteright}Emancipation Within Culture{\textquoteright}},
	journal = {Public Policy},
	volume = {3},
	number = {1},
	year = {1999},
	pages = {119-121},
	url = {https://cids.up.edu.ph/wp-content/uploads/On-Raul-Pertierra_s-_Emancipation-Within-Culture_-vol.3-no.1-Jan-March-1999-8.pdf},
	author = {Mangahas, Maria}
}
@article {93,
	title = {Modern bongkog: {\textquoteright}temporary weddings{\textquoteright} and dual Samal and Bisaya identities in Samal Island, Davao Gulf},
	journal = {Pilipinas},
	volume = {30},
	year = {1998},
	pages = {45-62},
	publisher = {Asia Publishing/Reader{\textquoteright}s Digest Asia},
	address = {Manila},
	abstract = {Weddings are status events wherein notions and decisions about their proper conduct and procedure are also expressions of identity. This paper examines data from barangays on the east side of Samal Island composed of Sinamal-speaking natives and Visayan migrants who have intermarried and interacted over at least two generations. {\textquoteright}Bisaya{\textquoteright} (i.e. {\textquoteright}modern{\textquoteright} or {\textquoteright}national{\textquoteright} culture) can be said to be dominant or mainstream today, and ideally, contemporary weddings are Christian ceremonies and legally recognized by the government. With the enactment of the New Revised Family Code in 1987 that raised the minimum age of marriage to 18, a recent institution of "temporary" Samal marriage for individuals who are underage has emerged in these barangays. These are formal agreements among the parents, witnessed by local officials of the barangay or by Samal elders, for their children to marry legally when they reach 18 years of age. Called "bongkog", which literally means {\textquoteright}knocking two heads together{\textquoteright}, a rite that was part of the traditional Samal wedding ceremony, these reveal an evolving local culture that still identiftes with and therefore draws on memories of indigenous Samal traditions--while simultaneously identifying with the nation--to deal with these new circumstances.},
	url = {https://babel.hathitrust.org/cgi/pt?id=uc1.31210013285786\&seq=437},
	author = {Mangahas, Maria}
}
@article {91,
	title = {Mataw fishing in Batanes},
	journal = {AghamTao},
	volume = {8},
	year = {1996},
	pages = {1-12},
	abstract = {Mataw, the traditional capture of seasonal dorado and
flying fish by hook and line fishers in Batanes, and the
traditional organization as cooperative groups making use of
special accessways to the sea called vanua, are described. An
important subsistence activity among communities on the
eastern side of Baran Island, mataw fishing is framed by an
indigenous world view and belief system. These organize the
fishers to perform rituals of "cleaning" for the vanua, observe
taboos, and enforce laws to control or regulate marine resource
use and access. How mataw fishers may confront the
challenges of the changing present is also briefly illustrated
with the case of a multi-gear fishery in one vanua.},
	url = {http://116.50.242.171/PSSC/index.php/agt01/article/view/1752/1620},
	author = {Mangahas, Maria}
}
@mastersthesis {1438,
	title = {Mataw, Amung Nu Rayon, Anitu / Man, the {\textquotedblleft}fish of Summer{\textquotedblright}, and the spirits{\textemdash}An Ethnography of Mataw Fishing in Batanes},
	year = {1994},
	type = {MA Thesis},
	abstract = {This monograph depicts the world of fishermen known as mataws, engaged in the traditional capture of seasonal flying fish and dorado in Batanes, Philippines.  Mataw fishermen are organized as associations of users of vanua--natural access ways for a boat allowing transit between land and sea.  Material from four different mataw associations in the municipalities of Mahatao and Basco who comprise some 30 percent of fishermen in these municipalities are presented.  Bringing out the native{\textquoteright}s point of view, the study discusses the (1)economic arrangements supporting this individual fishing enterprise, (2)the ecological knowledge of fishermen, (3)the observance of taboos and the performance of rituals for the vanua, (4)the implementation of the organization{\textquoteright}s laws, (5)mataw groups{\textquoteright} responses to changing aspects of fisheries in Batanes.  Using a functionalist perspective, the study discusses how mataw worldview imaginatively and logically negotiates the uncertainties of fishing represented by the special but unpredictable {\textquoteright}fish of summer{\textquoteright}, the hazardous environment personified by invisible spirit beings, and the competition from fellow fishermen, through the observance of taboos, ritual and laws.

The study shows that the ideals of mataw fishing stress individual skill and enterprise within the framework of communal cooperation, and high respect for environment.  The rights to fish and use the vanua safely are gained by conducting an exchange through ritual sacrifice with the anitu or invisible spirit beings.  The vanua becomes a sacred area for the duration of the fishing season and fishing success is explained within a framework of purity and pollution.  Mataw organizations regulate access and exploitation of resources within the vanua and traditional fishing grounds, under the leadership of the ideal fisherman who makes the first fishing trip for the season and who possesses the power to ritually set precedents for the season.  With the present innovations in technology and other historical trends, mataws both as individuals and as members of associations are seen to creatively negotiate the conflicting interests of fellow fishermen in the face of the opposed values of the indigenous worldview and dominant modernizing paradigm.},
	url = {http://www.library.usc.edu.ph/Caroliniana\%20List\%20of\%20Thesis/pdf/Anthropology/Mangahas.pdf},
	author = {Maria F. Mangahas}
}
@book {277,
	title = {Indigenous Coastal Resources Management: The Case of Mataw Fishing in Batanes},
	year = {1994},
	note = {Occasional papers series / U.P. Assessments on the State of the Nation},
	pages = {56pp},
	publisher = {Center for Integrative and Development Studies.  University of the Philippines, Diliman.},
	organization = {Center for Integrative and Development Studies.  University of the Philippines, Diliman.},
	address = {Quezon City},
	author = {Mangahas, Maria}
}
@magazinearticle {1557,
	title = {Music Acculturation and two Philippine composers},
	journal = {Diliman Review},
	year = {1993},
	pages = {56-64},
	author = {Mangahas, Maria}
}
