Naglalaman ng anim na isinaling dula ang aklat na naitanghal na noon sa Dulaang UP, Metropolitan, Vinzon’s Hall sa UP at sa Unibersidad ng Santo Tomas. Nailathala na rin ang mga ito tulad ng “Nora” sa salin ng “A Doll’s House ni Henrik Ibsen sa Malay, ang Dyornal sa De La Salle University, sa 18 Plays Translated in Filipino ang “Kalahating Oras sa Isa Kumbento” (Half An Hour In A Convent), “Tatlong Ulupong” (Three Rats) , at “Katanungan” (Question Mark) ni Wilfrido Ma. Guerrero. Matatagpuan rin sa publikasyon ng Diwa ang ilang sipi mula sa mga dulang “Pagkahaba-haba Man ng Prusisyon” (Much Ado About Nothing) ni William Shakespeare, “Anim na Tauhang Naghahanap ng Mangangatha” (Six Characters in Search of an Author) ni Luigi Pirandello at “Nora” ni Hendrik Ibsen.
Sinikap ng tagasalin na higit na kontemporaneo ang lengguwahe sa ginawang rebisyon sa mga dula. Nilangkapan rin ng mga tanong bilang Gabay sa Pag-aaral at Talambuhay ng Awtor ang bawat dula upang lubos na makatulong sa mga mambabasa/mag-aaral at/o magtatanghal ng mga dula.
This paper examines the complexities of producing fish for the city and substituting wild with farmed fish. Using the urban metabolism framework and commodity biographies approach, it takes the case of peri-urban aquaculture in Laguna Lake, Philippines and focuses on the metabolic transformations of bighead carp, an introduced lake fish primarily consumed in nearby Metro Manila. Increased lake production of cheap fish like bighead carp did not immediately result in greater urban consumption, which remained limited owing to consumer unfamiliarity and the material characteristics of the fish tied to its production in the lake. By following the fish, the paper tells the story of how bighead carp has been and is being made amenable for urban consumption in Metro Manila’s wet markets, kitchens and fish processing sites. It discusses the material practices associated with the transformation of fish in their displacement through the metaphors of distancing, entanglement, frictions and flows. It argues that particular relations between fish and the aquatic environment materially produce fish that is in turn metabolized in the city through everyday practices that reconstitute fish commodities. These practices show that despite the production of more cheap fish, the substitution of capture fisheries by aquaculture is a messy process that reflects metabolic contradictions that fish materially embody and that have material effects on fish production
and consumption.
This essay proposes cosmopolitan entanglement as a conceptual framework for the understanding of the Philippine pista (fiesta). The pista is a cosmopolitan phenomenon because communities engage in a disposition of cultural openness with the strange and the stranger. It is a performance of entanglement because it is a complex cultural phenomenon projected to be solemn yet secular, a festivity that neither the State nor the Church is in an ultimate position of authority, a parade of divinity, and a procession of spectacle. In arguing for cosmopolitan entanglement in the pista, the essay explores the 2007 Agawan festivity in Sariaya, Quezon, some 120 km south of Manila, as a case study. The first part is a conceptualization of cosmopolitanism as related to the pista using the Catholic dogma as lens. The analysis of Catholic dogma is necessary because in the Philippines the pista has its origin in Catholicism, its celebrations often coinciding with the feast day of a community’s patron saint. The second part examines the pista as a performance of entanglement. The final section describes the Sariaya pista via the Agawan festival as a case of cosmopolitan entanglement. The pista in Sariaya is an exemplar of cosmopolitan entanglement because community members perform cultural openness, which is also a mixing and matching of different performance activities, a strategy of combining the secular and the sacred, and a welcoming gesture to both the familiar and the stranger.
Set in Makati, the central business district of the National Capital Region, Welcometo IntelStar is a monodrama satirizing the call center industry in the Philippines.The performance is an exemplar in positioning a diasporic consequence ofglobalization vis-à-vis nationalism because it calls on a national sentiment to theextent that the play illustrates resistance to globalization’s economic and neoliberalattachments, often perceived as the destructive force of cultural diversity anduniqueness. In relation, the performance used a recurring trope in Philippineculture, which is called in the essay as the Americanization issue: the conception ofthe Filipino/a as a master mimic of other cultures, particularly the American one.Overall, Welcome to IntelStar falls short in its criticism of globalization becauseit isolated the phenomenon within the politics of the market. But nevertheless,the play allows the Filipino body, through its protagonist Chelsea, to be “visible.”With her “expertise” at imitation, Chelsea’s visibility destabilizes the global order.Chelsea’s mimicry is not simply about wanting to be like those who are imitated,but a strategy to assert a sense of self. This imitative performance implies selfconsciousnessand intimacy to the one being imitated. In this way, mimicry as selfactualizationis a creative strategy and has the potential to overthrow hierarchies ofglobalization in neo-colonial and neo-imperial orders.
Disaster risk reduction (DRR), and indeed development at large, has traditionally been reluctant to acknowledge and accept the issue of gendered and sexual diversity in its mainstream policy design and practice. Recent forays into mainstreaming gender and sexual minorities into DRR have, however, highlighted the crucial role that these minorities play in bigger development aspirations of participation and empowerment. This debate article explores the notion of ‘queering development’ in DRR, and by drawing upon a recent DRR project in a rural area of the Philippines that is at high risk of natural hazards, we suggest a new framework for conceptualizing and ‘doing’ DRR.
This article critiques the komedya vis-à-vis its institutionalization as national theatre form and proposes a cosmopolitan alternative in the critique. It argues that the imposition of a nationalist perspective in the reading the form falls into the trap of territoriality and “othering” because of its Roman Catholic and Tagalog-centric orientations. The cosmopolitan critique is necessary because it embodies a middle-path alternative to the essentializing and territorializing character of popular nationalism and the anarchy of pluralism. The discussion of cosmopolitanism comes from the irony that komedya could have offered a cosmopolitan possibility when Filipino artists began its indigenization. The efficacy of this possibility was overpowered by methodological nationalism based on the hegemony of the center (The Greater Manila Area) and its central religion – Catholicism. Thus, the komedya was contextualized as a Catholic theatre form and strengthened a particular hostility against non-Catholics, especially the Muslims.
Commodification of kidneys has become a new locus for co-optation of the human body, bioethics, and legal standards on organ donation and transplantation in the biocapitalist era. Neoliberal policies operate through a new constitutionalism, which opens the healthcare system of developing countries like the Philippines to transplant tourism’s promises of huge economic gains. This article explores how the human rights of most male providers from poor communities who sell their kidneys are seriously compromised by the inconsistent and inadequate rules governing organ donation, transplantation and bioethics. I have employed textual analysis of the existing Philippine laws on organ donation and transplantation; biographical narrations of kidney sellers from Baseco, Manila; and key-informant interviews with organizations opposing organ commodification in this area to explore how the bodies of the poor are treated as “organ banks for the better off” in an era when biotechnology promises longer lives to those who can pay. As a way forward, I suggest that the actors involved in the organ donation and transplantation process should share the responsibility to address the social injustices associated with it.
Ang aklat ay tungkol sa halagahan at aral na halaw mula sa pamamaraan at kilos-kapayapaan ng kababaihang Talaandig. Mga salaysay ng mga Inay Malinandang, mga nanay na kumikilos para sa kapayapaan ang naging daan na nagbukas sa mundo, pananaw, at halagahan ng malawak na salitang kapayapaan ng Talaandig.
Inilalahad sa aklat na ito ang mga resolusyon, kautusan, at batas mula sa United Nations at Kagawaran ng Edukasyon ng Pilipinas tungkol sa ugnayan ng kilos-kapayapaan ng kababaihan, paglalahad at pagsusuri ng isang halimbawang gabay sa pagtuturo ng Edukasyong Pangkapayapaan at pagtanaw sa kahulugan at nilalaman ng Edukasyong Pangkapayapaan sa bansa. Isinama ang mga aral at halagahang halaw mula sa prosesong kapayapaan ng mga Inay Malinandang ng Talaandig.
Naglalaman rin ito ng balangkas para sa pagtuturo at pitong modyul sa pag-aaral ng edukasyong pangkapayapaan para sa pagsasanay ng mga gurong magtuturo ng edukasyong pangkapayapaang ng K-12 sa bansa.
Recent events have brought public attention to the continuing problem of gender-based dehumanization and violence against women in Philippine society. These include the documented sale of a t-shirt framing rape as a “snuggle with a struggle” in a large department store chain, the staging of a fashion show by the major retail brand featuring a male actor pulling a female model on an animal leash, and most recently, the violent death of a transgender woman from Olongapo City. In this resolution, we articulate the position of our national professional organization of Filipino psychologists, psychometricians, psychological researchers, and allied mental health professionals on the pressing problem of gender-based violence and its associated harms to mental health and well-being, especially for women.
Mainstream sociological theories of technology tend to use the society |
technology distinction, which is an extension of the anthropocentric human
| nonhuman distinction. This article goes beyond essentialist humanism in
developing a conceptual outline for a systems theory of technology. The basic
proposition of this article is that technology is a functional subsystem of modern
society that observes the world of tools, techniques and applications using the
code state-of-the-art | obsolete. Distinguishing an object as state-of-the-art
indicates its currency and creates expectations of future obsolescence, which
drives the system’s function of stimulating society’s inventive capacity. Taking a
systems approach resolves the theoretically unproductive technology vs. society
debate on causal primacy, and allows for discussions on sociological problems
of technology to move forward with a fresh perspective. While the article uses
Niklas Luhmann’s systems theory as its backbone, it breaks from Luhmann’s
concept of technology being in the environment of society, and proposes instead
that technology is, by itself, a subsystem of society.
The response of the bird community in the University of the Philippines Diliman Campus was evaluated before and after the university embarked on major infrastructure and landscape development in 2006-2008. Surveys using the Jokimäki walk were made monthly from 2004-2006 prior to development and from 2007-2010 after development in three 22-25 ha plots, i.e., 1) College of Science (CS), 2) Academic Oval (OV) and 3) Open Fields (OP), representing biophysical development gradient. Diversity indices before and after redevelopment were compared. Principal components analysis (PCA) and Ordinary least squares (OLS) regression were done to determine how the dominant species responded to change over time. The Eurasian Tree Sparrow Passer montanus and the Yellow vented bulbul Pycnonotus goiaiver experienced declines in all plots but most significantly in the CS plot which experienced the most infrastructure development. A MANOVA was used to determine if the declines in Passer and Pycnonotus populations had an effect on other species in the CS plot. MANOVA results suggest that the declines are significant with the increase in populations of the flycatcher Gerygone and the ground dove Geopelia suggesting ecological replacement of the once numerous species.
