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UPV Theses and Dissertations

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Adviser: search.filters.advisor.Gonzales, Rey Carlo T.SDG: search.filters.sdg.SDG 11 - Sustainable cities and communities

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    Sa ginhalinan it Akean: A postcolonial analysis on the Talibong Tradition of the Taong Labas of the Municipalities of Libacao, Madalag, and Malinao, in the province of Aklan
    Bautista, Theodore Ricardo R. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 2022-06)
    The Talibong is a fighting bolo of the Panay Bukidnon of the Central Panay mountain range, but is also common among the lowland agricultural communities in Aklan. Often characterized by carvings on its hilt and ornaments such as old coins embedded on its sheath, the Talibong is part of the daily attire of the Akeanon Bukidnon who live in the interiors of Libacao, Madalag, and Malinao; a hinterland people who, historically, have been ‘othered’ by the predominantly Christian lowlanders and branded with derogatory terms such as buyongs (savages/bandits), buki (rustic/uneducated), or mundos (of the mountains). As of the present, the Province of Aklan has made the Talibong into one of the key symbols of Akeanon cultural heritage - with it now being displayed in the offices of local government officials and representing the province in digital posters promoting Akeanon culture for ecotourism. By viewing the history of upland-lowland relations in the province through Francis Gealogo’s concept of the Taong Labas and Gayatri Spivak’s theory of ‘othering’, this thesis looks into how these hinterland communities were ‘othered’ during the colonial period up to contemporary times; identifying how the Talibong had once become a defining representation of a perceived savagery, backwardness, and culture of violence ascribed to these communities by those in the town centers. With the use of archival sources pertaining to accounts of these hinterland peoples in the late 19th century up to the present and key informant interviews with elders from the town centers and the very cultural bearers of the tradition, this thesis points out that the hinterland peoples of the interiors of Libacao, Madalag, and Malinao are historically the Taong Labas of Aklan, whose Talibong tradition has been appropriated by the centers, in their bid to construct a genuine local identity built upon the notion of indigeneity.
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    Sa pagkaon, pabisa, paghatag limos sa ila Jesus, Maria kag San Jose: The socio-religious tradition of Decinueve and the local politics of religious syncretism
    Badanoy, Christian Dave C. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 2023-07)
    When the Spaniards arrived in the Philippine archipelago, they encountered the indigenous people who already had established religious systems and traditions. These systems, however, possessed a similar framework with Catholicism’s idea of saints, such that it permitted the Spanish friars an easy conversion of the indigenous people and their adoption of Catholicism. This is the crucial thread that led to the development of Miagao, Iloilo’s Decinueve tradition—a practice that resulted from the fusion of two different cultural products. At the heart of this celebration are the rituals that center on the Holy Family, represented by three people who were chosen by the San Jose devotee family. They are dressed for the “little theater” and are fed several dishes as the ritual necessitates, effectively becoming a vessel in which the host family’s promise of celebrating the Sagrada Familia annually is fulfilled. While the whole affair looks like a totally Roman Catholic practice, a closer examination reveals precolonial religious elements. Taking from Astrid-Sala Boza’s concept of Folk Catholicism and Neils Mulder’s concept of Localization, and by categorizing individual features of the Decinueve tradition into indigenous, foreign, or syncretic, this thesis argues that the practice is ultimately Folk Catholic. This thesis further investigates the socio-historical and cultural context of and within Miagao that permitted the syncretic tradition to be rationalized and internalized within Miagao’s Catholic social reality. The findings suggest that elements within the practice are recognizable, and the politics of its syncretism is four-fold. Thus, syncretic traditions are formed and take new meanings because of the politics surrounding them.
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    Reverse appropriation of the state's cultural nationalism: The case of the Bantoanon indigenous cultural community and the indigenous people's rights act of 1997
    Balla, Airelle Shem E. (Division of Social Sciences, College of Arts and Sciences, University of the Philippines Visayas, 2023-07)
    Despite the growing corpus of research on cultural nationalism, the state's role in producing cultural nationalism in a post-colonial and non-western setting and the phenomena from a bottom-up perspective continues to be little explored. This study examines the conditions under which national political leaders pursued policies to protect the cultural heritage of the country's indigenous cultural communities for the aims of political nationalism. From a top- down perspective, the study looks at the context, intent, content, state's implementation and caveats of the Indigenous Peoples Rights Act of 1997. While from the bottom-up perspective, the study looks at how the Bantoanon indigenous community mobilizes and organizes to navigate through state bureaucracy and ‘reappropriate’ the state's nationalism to meet their cultural goals. To examine the phenomena, the study on the textual analysis of existing written primary and secondary sources supplemented with oral interviews of key informants and a review of available literature. It finds that at the national level, political motives partly animated the support of political leaders for indigenous cultural heritage protection policies; that the state used heritage protection policies to pursue its political purposes; and that the support for political leaders for indigenous cultural heritage protection policies was premised on the condition that it did not interfere with the state's interests and diminish the state's rights. While at the Bantoanon indigenous cultural communities level, it finds that despite the caveats embedded in the country's heritage protection policies, the indigenous cultural community could mobilize and assert its rights, thus enabling it to ‘reappropriate’ the state's political institutions to meet its own cultural objectives. This thesis, therefore, argues that the relationship between the two parties under IPRA is mutually beneficial, with both the state and indigenous cultural communities finding some utility in the law.