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The Ecological Terrain of Class War in the Cadre Poetry of Mayamor / Maya Daniel / Roger Felix Salditos
No full textIn his cultural criticism, Edel Garcellano protests that literature is a politically partisan act in a “terrain of class war.” Cadre writings from “liberated” or “red” zones, Garcellano writes, demonstrate a clear partisanship with the peasants, workers, and other participants of the liberation struggle waged by the National Democratic movement in the Philippines. His commentary on the ideologization of writers invites us to investigate works produced in the context of the protracted people’s war to better understand the so-called “liberated consciousness” of cadre writers. Mobilizing Garcellano’s interpretive model of partisan symmetry between author and text, this paper critiques poems written by martyred red fighter Roger Felix Salditos—also known by his noms-de-guerre/plume Mayamor and Maya Daniel— published recently in the collection 50: Mga Binalaybay ni Roger Felix Salditos (Mayamor/Maya Daniel) with translations by Kerima Lorena Tariman (2020). Specifically, I take interest in the tropification of the natural environment in his writings. It has been observed that the figuration of ecology in National Democratic literature rejects representations of nature that reify the domination of the human species-being over their environment. I argue that Salditos’ poetry dramatizes a cadre’s inhabitation of the ecological terrain of the guerilla zone, shaped by conflicts over land rights and resource ownership. His ecopoetics gives readers insight on how a liberated consciousness involves learning from praxis within and a dialectical understanding of the natural environment
Rosas sa Pampang, Bayan sa Dagat: Eko-salin ng mga Piling Tulang Arkipelahiko ni José Martí mula sa Versos Libres (1913) (Roses on the Shore, Nation at Sea: An Eco-Translation of Selected Archipelagic Poems by José Martí from Versos Libres (1913))
No full textSinusuri at isinasalin ng papel na ito ang limang tulang arkipelahiko ni José Martí gamit ang mga lapit ng di-tuwirang pagsasalin at eko-pagsasalin. Sa pamamagitan ng mga piling akda mula sa koleksiyong Versos Libres (1913), inilulugar ang panulaan ni Martí sa interkolonyal na ugnayan ng Cuba at Pilipinas, dalawang bansang kapwa dumaan sa magkatulad na karanasang kolonyal at may matibay na tradisyon ng anti-imperyalistang pakikibaka. Bilang makata at rebolusyonaryo, malaki ang naging papel ni Martí sa pagpapalaya ng Cuba mula sa imperyong Espanyol. Napili at isinalin ang kaniyang mga tulang “Midnight” (“Hatinggabi”), “Famous Island” (“Tanyag na Isla”), “Like Palm Trees Born in the Sand” (“Tulad ng mga Palmang Sumibol sa Buhangin”), “I Hate the Sea” (“Namumuhi Ako sa Dagat”), at “Sad Sunday” (“Malungkot na Linggo”). Hindi lamang naglalaman ng mga imaheng pandagat at pangkapuluan ang mga obrang ito kundi nagbubukas din ng alternatibong pag-unawa sa mga ugnayan ng tao, iba pang buhay na nilalang, at daigdig. Pinanatili sa mga saling-tula ang yaman ng tekstura ng wikang Filipino, lalo na ang daloy at pahiwatig ng mga tula. Higit pa rito, sa diwa ng eko-pagsasalin, lumilitaw ang masalimuot na relasyon ng mga persona ng tula sa kanilang ekolohikal at panlipunang kapaligiran, kung saan ang kalikasan ay hindi lamang tagpuan kundi aktibong bahagi ng diskursong antikolonyal. Itinataguyod din ng papel ang potensiyal ng arkipelahikong pagsasalin bilang paglalayag sa gitna ng marami, magkakaiba, ngunit magkakaugnay na mga wika.
(This paper examines and translates five archipelagic poems by José Martí using the approaches of indirect translation and eco-translation. Through selected works from the collection Versos Libres (1913), Martí’s poetry is situated within the intercolonial relations between Cuba and the Philippines—two nations that underwent similar colonial experiences and share a strong tradition of anti-imperialist struggle. As a poet and revolutionary, Martí played a crucial role in Cuba’s liberation from the Spanish Empire. The selected and translated poems tulang “Midnight” (“Hatinggabi”), “Famous Island” (“Tanyag na Isla”), “Like Palm Trees Born in the Sand” (“Tulad ng mga Palmang Sumibol sa Buhangin”), “I Hate the Sea” (“Namumuhi Ako sa Dagat”), at “Sad Sunday” (“Malungkot na Linggo”). These works not only contain maritime and archipelagic imagery but also open alternative ways of understanding the relationships between humans, other living beings, and the world. The translated poems preserve the richness of the Filipino language’s texture, particularly the flow and nuances of the poems. Furthermore, in the spirit of eco-translation, the complex relationship between the poems’ personae and their ecological and social environments emerges, where nature is not merely a backdrop but an active participant in the anti-colonial discourse. This paper also advocates for the potential of archipelagic translation as a form of navigation across multiple, diverse, yet interconnected languages.
Interbensyong Ludiko sa Ekopedagohiya: Paglalarong Arkipelahiko sa Pawikan Patrol at Resilience: Survive and Thrive tungo sa Konserbasyon ng Kalikasang Pilipino
No full textMarapat na mabigyan ng kritikal na makakalikasang atensyon ang kapuluang Pilipinas sapagkat pinagbabantaan ng kapitalohenikong aktibidad ang mayamang panlupa’t pantubig na biodibersidad nito. Interesado ang papel kong ito sa mga larong tabletop at ang kanilang potensyal sa paglinang ng imahinaryong isinasaalang-alang ang ekolohiyang pang-isla ng bansa. Nagpopokus ako sa dalawa: ang Pawikan Patrol (2018) at Resilience: Survive and Thrive (2015). Sa pag-aaral na ito, binibigyan ng malapitang pagbasa ang “retorikang prosidyural” (“procedural rhetoric”) ng dalawang laro. Sinusuri sa naturang lapit ang saligan, layunin, mga piyesa at elementong pisikal, at mekaniks ng mga tekstong binubuo ng mga hakbang at panuto tulad ng larong tabletop. Iminumungkahi ko na lunan ang dalawang laro ng “paglalarong arkipelahiko.” Alinsunod sa mga palagay ng Karibong pilosopong si Édouard Glissant na nagtaguyod ng kaisipang arkipelahiko, ginagamit ko ang pariralang ito upang humalili sa dalawang operasyon. Una, sangkot sa kanilang gameplay ang paglikha at pakikilahok sa isang arkipelahikong espasyo kung saan ang kanilang mga elemento (tulad ng manlalaro) ay inuunawa bilang hiwa-hiwalay ngunit konektado. Ikalawa, sa paraang komunikatibo, itinuturo ng ganitong paglalaro ang pagkakaugnay-ugnay sa mga ekosistema at konserbasyon nito. Inaanyayahan tayo ng paglalarong arkipelahiko na pagnilayan ang ating politikang ekolohikal sa pamamaraang arkipelahiko: lokal, maramihan, at kinakatawan
“Dito lang kami sa aming bahay”: Kapangyarihan at Kalusugan sa mga Piling Aklat Pambatang Filipino tungkol sa Pandemyang COVID-19 (2020-2021) (“We will just stay at home”: Power Relations and Health System in Selected Filipino Children’s Books about COVID-19 Pandemic [2020-2021])
No full textSa gitna ng pandemyang COVID-19 na sumiklab noong Marso 2020, umusbong ang maraming aklat pambatang may layuning ituro sa mambabasa kung paano umiwas sa sakit at umangkop sa mga pagbabago sa pang-araw-araw na buhay buhat ng tinatawag na “new normal.” Malaki ang papel ng pagbabasa sa pag-unlad ng mga batang Pilipino na nawalan ng pagkakataong masosyalisa kasama ng kapwa bata sa mga espasyo tulad ng paaralan at palaruan. Layunin ng papel na ito na suriin kung paano inilalarawan ng mga aklat pambatang Filipino ang mga bata sa konteksto ng pandemya. Kung kinikilala ng lipunan ang pangangailangan na limitahan ang mobilidad ng mga bata, inaalam ng kasalukuyang pag-aaral kung paano sinisipat, pinaiigting, at/o tinatawaran ng mga akda ang kapangyarihan ng bata na unawain at alpasan ang mga banta, limitasyon, at pagbabago sa ilalim ng pandemya. Sumasalig ang papel na ito sa dalumat ng bata bilang “ahente ng pagbabago sa kalusugan” (“health change agent”) na may kakayahang matutunan ang mga paraan upang mapabuti ang kanilang kalusugan habang lumalaki. Kinikilatis ko ang mga ugnayang pangkapangyarihang nananalaytay sa pitong aklat pambatang tumatalakay sa pandemya na inilathala mula 2020 hanggang 2021. Tinatalunton ng papel ang ugnayan ng bata sa mga magulang o matatanda, mga eksperto, iba’t ibang institusyong lipunan, at mismong pandemya. Sa panunuring ito, matutukoy ang mga akdang may panaanalig sa kapangyarihan ng batang Pilipino na humarap sa sala-salabat na krisis.
Amidst the COVID-19 pandemic that broke out in March 2020, numerous children\u27s books emerged with the aim of teaching readers how to avoid illness and adapt to the changes in their daily lives under the so-called “new normal.” Reading plays a significant role in the development of Filipino children who have lost opportunities for socialization with peers in spaces like schools and playgrounds. The objective of this paper is to examine how Filipino children’s books depict children within the context of the pandemic. Given that society recognizes the need to restrict the mobility of children, the current study investigates how the selected texts scrutinize, amplify, or downplay the power of children to understand and overcome threats, limitations, and changes during the pandemic. This paper relies on the concept of the child as a “health change agent” who has the capacity to learn ways to improve their health as they grow up. It examines the power dynamics presented in seven children’s books published between 2020 and 2021 that discuss the pandemic. The paper explores the relationships between the child and their parents or caregivers, experts, society, and the pandemic itself. Through this analysis, it seeks to identify texts that have faith in the power of Filipino children to confront complex crises
Bungkalan as natural praxis: Peasant agroecology in the land struggle in Hacienda Luisita, Tarlac
No full textOne of the longest-standing forms of resistance in Hacienda Luisita, Tarlac is bungkalan (lit. tillage), the practice of farmworkers of direct farming on unjustly undistributed lands. Spearheaded by peasant sector organizations Alyansa ng mga Manggagawang Bukid sa Asyenda Luisita (Alliance of Farmworkers in Hacienda Luisita [AMBALA]), the United Luisita Workers Union (ULWU), and Unyon ng mga Manggagawa sa Agrikultura (Federation of Agricultural Workers [UMA]), bungkalanat its peak transformed around 2,000 hectares of former sugar lands into thriving organic farms for rice, corn, vegetables, and fruit trees.This paper historicizes and highlights the role of bungkalan in the struggle for land reform against semi-feudalism, an antiquated mode of production represented by the hacienda system of land ownership. I argue that the farmworkers’ collective and cooperative cultivation of sustainable polycultures through agroecology subverts both the hacienda’s semi-feudal relations and profiteering mechanisms, and the rapacious exhaustion of land and the diminution of on-farm biodiversity. In doing so, bungkalan exemplifies what political ecologists call a “natural praxis,” a militant undertaking that braids environmental concern with human welfare. While the practice precedes the category, interpreting bungkalan as praxis can offer us a blueprint for radical and peasant-led environmentalism
Wright, Sarah. 2020. Scent of Rain, Sun and Soil: Stories of Agroecology by Lumad Youth in the Philippines. Community Technical College of Southeastern Mindanao. 52 pp.
No full text“It Takes a Movement to Build Schools”: A Historical and Pedagogical Sketch of the Lumad Schools vis-à-vis the Lumad Social Movement
No full textThisarticle provides an overview of alternative schools in Mindanao that catered to Lumad youth. Popularly called “Lumad schools,” these nongovernment learning institutions were established by indigenous communities with the assistance of religious groups to combat the high incidence of illiteracy in the Lumad ancestral domain. Through a historical and pedagogical sketch, this study demonstrates how Lumad schools emerged alongside the decades-long Lumad social movement that took clear shape during the Marcos dictatorship. Criteria associated with social movements are highlighted to show how this alternative educational system positioned itself in the Lumad struggle for land.KEYWORDS: ALTERNATIVE EDUCATION • INDIGENOUS MOVEMENTS •HISTORY FROM BELOW • MINDANAO • PEDAGOG
Hulagway ng Yutang Kabilin sa mga Mapa mula sa Lumad Bakwit Iskul: Isang Panimulang Pag-aaral
No full textAbstrakKinikilatis ng panimulang pag-aaral na ito ang limang mapa na nilikha ng mga mag-aaral na Lumad ng Bakwit Iskul sa Kamaynilaan. Sa matagal na panahon, naging target ng dahas sa anyo ng militarisasyon at pangangamkam ng lupa ang mga Lumad at ang mga paaralan na kanilang itinayo para sa susunod na salinlahi. Inaalpasan ng ilang komunidad ang karahasan sa pamamagitan ng pagbabakwit (mula sa Ingles na “evacuate”) mula sa kanilang yutang kabilin (“lupang ninuno”). Inilunsad nila ang Bakwit Iskul sa mga lungsod upang ipagpatuloy ang pag-aaral ng kabataang bakwit bilang protesta sa pagtatangkang pagyapak sa karapatan ng Lumad sa lupa at edukasyon.Sinisikap ng pag-aaral na ito na unawain kung paano ginugunita ng mga mag-aaral sa Bakwit Iskul ang yutang kabilin na kanilang ipinaglalaban sa kabila ng kilo-kilometrong layo mula rito. Ipinapalagay ang potensiyal ng pagmamapa, partikular na ng “kontra-mapa,” sa pag-unawa at pagpapatampok ng kaalamang pampook at karanasan sa pook ng mga isinasantabi sa lipunan na maaaring mailap sa anyong berbal. Iginigiit na nakahabi ang iba’t ibang anyo ng dahas sa hulagway ng yutang kabilin. Kung pagtutuunan ng pansin ang oryentasyon, estilo, at mga deskripsiyon nito, masasabing magkabuklod ang pandarahas at pag-asa sa kanilang gunita ng lupang sinilangan at babalikan. Mga susing salita: bakwit, dahas, kontra-mapa, Lumad, lupang ninuno, yutang kabilin AbstractThis preliminary study analyzes five maps crafted by students of the Bakwit School for displaced Lumad youth in Metro Manila. For the longest time, the ethnolinguistic groups that comprised the Lumad and the schools they established for the youth have been targeted by different forms of violence such as militarization and land-grabbing. Communities overcome these attacks through bakwit (from the word “evacuate”) where they temporarily leave their yutang kabilin (“ancestral land”). The Bakwit School was established to help Lumad youth continue their studies to protest attempts to step on their rights to land and education.This study seeks to understand how students of the Bakwit School remember and reflect on the land they are fighting for despite their distance from it. I suggest that mapping, particularly the counter-map, could help understand and underscore the spatial knowledges and experiences of the marginalized beyond verbal understanding. This essay argues that markers of violence are woven to the image of the yutang kabilin. Upon closer inspection of orientations, styles, and descriptions, it could be said that the young “cartographers” tie violence and hope in reconstructing their ancestral land through maps. Keywords: bakwit, violence, counter-map, Lumad, ancestral land, yutang kabili
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