Tubong/Putong ongoing Research

 1.     Putong Bayan in Gasan

Putong Bayan is the most common version of Putong in Marinduque.  Just like other versions, it is also a traditional ritual song and dance of healing, thanksgiving, and welcoming visitors.  It carries a particular set of movement and dance knowledge.  As you read the lyrics of Putong Bayan it is dedicated to the honoree or the celebrant.  It may have four sections; the entrada, pagpuputong or coronation, sayaw or dance, and indakan or the improvised dancing after the ritual.

First Section: Entrada, As the mamumutong enter the house, the celebrant is seated between two angels handling lit candles.  Young members of the family usually perform as angels.  They greet the honoree who is treated like a blessed Saint.  The lyrics below is sing as the entrada.

Narito po kami mahal na maybahay

Tinugtog na naming instrumenting taglay (2X)

 

Ugali ng una at Magpakaylanman

Dalawi’t aliwin ang may kapiyestahan

 

O kawili-wili panahong tiwasay

Buwan ng _________ ipagtatagumpay (2X)

 

 

Second Section: Pagpuputong or Coronation of the crown.  The intention to put the crown on top of the celebrant’s head.

Hayo na’t lumabas ang isa sa inyu

Ang dalng korona’y iputong sa ulo

 

At saka ang palma nama’y iabot mo

Kasabay ang sabog, azucena’t liryo

 

Third Section: Sayaw.  The intention to shower the celebrant with flowers and coins.  

Sasabugan kita ng sampaga’t rosas

Liryo at mirasol sampung azucena

 

Ang mga angeles dito ay lumapit

May dalang bulaklak na galing sa langit

 

 

Fourth Section: Indakan, the post ritual improvised dancing.  A member of the family will ask the honoree to dance after the ritual.  They even lift the honoree as a sign of luck, good health, and a prosperous path in life.  

 

2.     Tubong/ Putong in Sumangga, Mogpog

The putong can be classified as a folk music for it is an expression of folk concerns and often make use of native folk poetry set to simple melodies. It is a song and dance welcome ceremony to guest and visitors, wishing them good health, good luck and long life, a prayer for their success and prosperity and has evolved into a song of love, respect, praise and thanksgiving. It can also be performed on birthday party,  wedding anniversary or just your first time visiting Marinduque. In six towns of Marinduque the performance is basically similar, except for the melodies  and lyrics . One of the six towns of Marinduque is Mogpog and one of the barangay of Mogpog is Sumangga. Putong ng Sumangga is most well known Putong/tubong in town of  Mogpog, cause they believe that Putong ng Sumangga is the original Putong in Mogpog. They are categorized into three categories; the “mang-aawait”, “mananayaw” and “manunugtog”. Usually in Putong ng Sumangga, the men is the one who play the instrument or the “manunogtog”,  the older women is the singer or the ‘mang-aawit” and then the younger women is the dancer or the ‘mananayaw”.  The lyrics and melody of Putong ng Sumangga is a bit different from other Putong of other barangay. Their melodies is considered folksong. One of the difference of Putong ng Sumangga on other Putong is that their instruments. Other than guitar, they have the instrument called “2 string bandurya” and “1 string bandurya” that can play using a tiny glass bottle. But other than that they said that because of the modernization, the music can also be rock, depends on how the host want it to be and said they also used electric guitar. Traditionally, all singers wear costumes, like the women in “kimona” and “saya” and the men in “barong Tagalog” . But nowadays, because of the modernization, the members of “mamumutong”  of Putong ng Sumangga just  wear a uniform Tee shirt, usually it is color red and then pants. They bring basket of fresh flowers, palm leaves or sometimes the cut plastics of junk foods and then asserted coins. The flowers and coins symbolize affection and wishes of good luck and prosperity.

The Performance

v  The ceremony starts with the ‘mamumutong” or “manunubong”, who gather in front of the home of the host. The host may either be prepared for the event or taken by surprise.

v  As they infront of the host house, they explain their purpose and request for the host hospitality. “Mga kasamahan na nagsisipaksa mga kabataan at walang matanda na tila na wari’y naliligaw yata sampu pa ng daan hindi maunawa “goes the song

v  The first stage is known as the “pananayawan”. The verse are sung slowly until everybody is inside or in the receiving room. At this juncture, the honoree or the birthday celebrant is seated on a chair (supposedly a throne) at the center of the room or stage and flanked by one or two family members. They will have to count the steps of the stairs if there are none they will count the “baitang” and then they will sing it like “Ikaw na hagdanan, sampu ang andana may sinigfikasyo bawat isa’t isa kaya ka ginawa tungtungan ng paa may iniwang tuwa may hinuhundras”

v  The song’s tempo will go a little bit fast as they enter inside the house. The song will goes like “Ang una kong bati dito sa pagpanhi mahal na may bahay pagkumbabang bait. Mahal na asunsion, arkanghel sa langit ambregrasya plenos bating sadyang dikit. Mahal na asunsyon arkanghel sa langait ambregrasya plenos bating sadyang dikit. “

v  This stage, the “mananayaw” will placed the crown on the honoree or celebrant head. “Lakad mga sam kayo ang mauna atin nang iputong ang dalang korona. Buong pagpupuri naming halaga ialay ihandog igawad sa kanya. Sapagkat ganap na mga ating sama iputong na ninyo dalang korona. Buong pagpupuri naming halaga ialay ihandog igawad sa kanya.”

v  The song’s tempo will go  faster and this the stage where the “mananayaw” will dance. The songs will goes like “Ang tanang Angheles dito ay nanaug may dalang bulaklak na galing sa diyos. Kaya naparito sainyo’y dumalog may dalang bulaklak sa iyo’y asabog. Kaya naparito sainyo’y dumalog may dalang bilaklak sayo’y asabog.

v  The song will continue as “mga samang abay ngayon sabuganta”  In this part the honoree or birthday celebrant is showered with flowers and coins. This is the cue for the host to throw candies, coins, and paper bills to the honoree.

v  “Ititigil ko na yari aming kanta mga kamahalan dito’y naparampa. At kayo namin po na nakipagpiesta karampatan naman’y humiyaw ng viva” The putong ends with everybody shouting “MABUHAY”.

3.     Magic Tubong (bangbang, gasan)

Putong ng Bangbang is a cultural tradition or ceremony occasionally performed by mamumutong (performers of putong).  The word putong means to crown.  It is an extraordinary way of welcoming visitors.  The ceremony is usually performed as an expression and wish for genuine happiness, grace-filled life, remarkable health and good luck.  It is also done during birthdays, anniversaries, weddings, graduation or any special occasion for thanksgiving and praying for a long and blessed path in life.

The performers of putong are men and women who joyfully sing and dance with the       accompaniment of a guitar and banjo played by men mamumutong.  Ladies wear kimona at saya with different colors.  Each color has a different meaning.  They wear gold or yellow when the celebrant is 61 years old and above, red for ages 30 - 50 years old, pink for young girls, blue for young boys and floral pink for debutants.  Putong ng Bangbang has three elements; chanting with dance or sayaw, berso (poetry e.g., prayer or dasal), and Viva.

The Sayaw or Pananayaw is the first part of the ceremony.  The celebrant is asked to be seated on a chair (supposedly the throne) at the center of a room or stage.  Two family members usually children are requested to stand beside the celebrant, each holding a lighted candle and has a crown on their head.

Berso is the best part of the ceremony.  The mamumutong aside from joyfully singing and dancing, one member will recite a verse (patula).  After that, they will also put a crown on the celebrant's head and give a palma (palm leaves).  After this moment, the celebrant will be showered with colorful paper and plastic cut into smaller pieces, candies, flowers, coins and even paper bills which symbolizes affection and wishes of good luck and prosperity.  The celebrant was asked to dance together with the mamumutong and sometimes the family member will lift him/her up as a sign a gratefulness and a wish of luck.  This time, the area is filled with laughter and screams of happy attendees especially the celebrant's family member.

Viva the ceremony ends when everyone is singing and screaming viva, viva, viva mabuhay, mabuhay!(long lived).  Afterwards, the celebrant offers meals and drinks to everyone.

Spiritual

It is spiritually significant because according to the belief, the patron saint rejoices at this kind of celebration and intercedes for the celebrant in his/her wish for long life, happiness and safety from accident and bad luck.  Commonly performed to welcome guests and to wish them good life, health and luck.  It serves as a prayer and has its primary intention to heal human illnesses.

 

 

 

Social

It is a way to celebrate special events such as birthdays, weddings, baptisms, anniversaries, and other life-cycle events.  In other words, it is a rite of passage.  In these life-cycle occasions, participants in a ritual create a community of oneness.  Moreover, the celebration itself is an action or gesture of the participant’s gratitude to the community.  The putong ritual dancing, a community-initiate event among the celebrant, the mamumutong, and the visitors can be regarded as communal choreographic experience that carries a tradition.  The communal relates to an orderly and harmonious relationship among community members.  Everybody in the community continues the tradition regardless of the many versions and participates fully in a dance experience.  It has an intention to deepen social relationship among community members; hence an expression of pakikipagkapwa-tao (humane relations with others).

 

Aesthetic

Putong ng Bangbang is aesthetically significant due to its joyful, playful and wonderful performance.  Members wear colorful costumes which makes the performance more organize and pleasing to the eyes of the audience.  As the celebrant witnesses Putong ng Bangbang, he/she feels like being appreciated and cherished by their loved ones.

 

4.     tubong/ putong ritual 

The tubong or putong, is a ceremony indigenous to the island of Marinduque, Philippines.  Literally, the  word “putong” means to crown, is a song of thanksgiving, hope and prayer for a long, blessed life.  According to beliefs, the patron saint rejoices at this kind of celebrations and intercedes for the honoree in his wish for long life, happiness and safety from accidents and bad luck. Commonly performed to welcome guests and to wish them good life, health and luck.  It is also done during birthdays, anniversaries, graduations or any special events that a person is thankful of and praying for a blessed path in life.

 

All around the island of Marinduque, the performance is relatively the same. The “mamumutong” (performers of tubong) wear costumes such as kimona and saya for ladies (like pictured below) and barong for men. They bring with them baskets of fresh flowers, palm leaves and coins. They will sing and dance accompanied by a guitarman.

 

The ceremony begins as the “mamumutong” or the “manunubong,” gather around the host’s home. As they enter the house, they will explain their purpose and request for host’s hospitality.

 

Narito po kami, Mahal na maybahay. Tinugtog na namin ang instrumentong taglay (We are here, dear host. We are already playing our instruments), goes the song.

 

The first part is known as the “pananayawan.” The verses are sung slowly until everybody is in the receiving room. Next, the honoree is seated on a chair (supposedly the throne) at the center of the room or stage and with two family members beside the honoree, each holding a lighted candle.

 

Pag-akyat namin sa mahal mong baitang, may dalawang anghel ang aming nadatnan. Tig-isang kandila ang kanilang tangan, sa tamang umaakyat ay tinatanglaw (As we enter your home, there are two angels waiting for us. They have candles to guide us).

 

The song’s tempo picks up, as celebration reaches its climax when the crown is placed on the honoree’s head.

 

Nang kami ay dumating sa loob ng Herusalem, ang palma ay sa kamay, korona’y sa ulo. Kahimanawari’y magkapantay ito, sambahi’t igalang nitong buong mundo (When we arrived at Jerusalem, palms in our hands, crowns on heads. Hoping that the world will praise and respect them).

 

The performers shower the  honoree with flowers and coins, symbolizing affection and wishes of good luck and prosperity. During this moment too, the host and other guests throw candies, coins and paper bills to the honoree, as children and adults alike rush in for the bounty. The room will be filled with laughter and scream of happy attendees. It is said that the crown and the coins must be kept for good luck.

 

Kahimaniwari’y habaan ng buhay, sa mahal na santong aming pinutungan. Kahimanawari’y siya ay ilagay, mahabang panahong walang karamdaman. Ipag viva natin tuloy ipagdiwang ang mahal na santong pinutungan (We are hoping that the saint that we crowned will have a long life. We are hoping that he would be free from any ailments. Let us celebrate for the saint that we crowned).

 

The ceremony ends by everybody screaming “Mabuhay!” (long lived!) and with shared meal and drinks offered by the host. It is said that Marinduqueños are the most hospitable people in the Philippines, and the putong/tubong ceremony justifies it more.  A religious and popular ceremony giving identity to the people: The Tubong/Putong

 

5.     Tubong Banahaw (Sta. Cruz)

One of the notable social practices in Sta,Cruz Marinduque is their version of  “Putong” that is locally called “Tubong”. Banahaw is one the barangay in the municipality of Sta. Cruz where old putong is practiced. It is near in the town proper. “Tubong”  is a panata to avoid getting sick, it is usually done as a promise of parents to their child who will celebrate their 7^th ,18^th & 60^th birthday as milestone of their life.

 

One of the well-known bearers of this culture is Lola Isabelle R. Ricafrente, also known as “Lola Bebeng”, an 85 year old, cheerful and jolly person from Banahaw Sta. Cruz. According to her, she inherit this type of practices to her parents ( Nasaria Penaverde and Victorio Regencia). At age of 19, her parents would tag her along with them when they perform “tubong”, and since, she became part of the “Magtutubong” group.

 

According to Lola Bebeng, this social practice is handed down to the next generation by means of exposing them to the practices. They would invite young lads/lass to be part of their group so that when they are no longer here; there will be someone to continue doing the practice of “Pagtutubong”. At present, their group is composed of 20 members, some would sing and some would play the trumpet and guitar as accompaniment of the song. Most of the members memorized the lyrics of the “tubong”.

According to Lola Bebeng “tubong” is a promise of their parents to their child, especially if it is the first child of the family that will celebrate his/her 7^th birthday. They voluntarily do the tubong and in return the celebrant/ the family of the celebrant give any kind of gratitude to them such as foods, and token. Their group have already established their reputation as one of the best “magtutubong” in Sta Cruz, that is why their group is often invited to perform “Tubong” to some prominent families in their municipality. Aside from Banahaw , their group is also invited outside the province like in Lucena City, transportation and accommodation were provided by the one who invited them.

Since most of the members of the group are old, there is a possibility that the written copy of the “Tubong” lyrics would not be available in the near future. Like Lola Bebeng, we could not get hold of the hard copy of the lyrics because she misplaced it. She referred us to some other members but due to limited time, we were not able to locate them.

 

6.     Putong (sta cruz)

Ang “Putong” o “Tubong”(sa salitang Marinduque) ay isang uri ng tradisyon sa buong probinsya ng Marinduque na kinaugalian ng Gawain ng mga taga Santa Cruz. Ito ay isang uri ng dasal na ginagawa sa pamamagitan ng pag awit at pagsayaw. Ang kadalasang tinutubungan ay ang taong may kaarawan, may pasasalamat o bisita na  dumadalaw sa naturang lugar. Ito ay sinasagawa lamang ayun sa kahilingan o kagustuhan ng may katawan.

 

Ang mga namumutong ay may dala dalang korona na kadalasang gawa sa bulaklak, palma at basket na may lamang dahon, bulaklak at barya. Una, nila itong inihanda bago pumunta sa bahay ng puputungan.

 

Ang pagpuputong ay may ibat- ibang bahagi, para sa unang bahagi, Nagtitipon tipon muna ang grupo ng mag puputong (kadalasang labing dalawa ang bilang kasama na ang manunugtog) sa labas ng bahay ng puputungan. Sila ay kadalasang binubuo ng mga matatandang babae na mang-aawit at mananayaw.

 

Sila ay nagsisimulang umawit sa labas ng tahanan, papasok sa loob ng bakuran hanggang makarating sa loob ng tahanan pagkatapos noon ay uupo na sa “trono” (upuan na nakalagay sa gitna, na sadyang inihanda para sa puputungan).

 

Pag nakaupo na ang puputungan, dito na papasok ang ikalawang bahagi ng selebrasyon. Ibibigay na ng namumutong ang palma na kanilang dala dala at dun palang sila magsisimulang sumayaw. kasunod nito ay ipapatong na nila ang korona at dun na magsisimulang maghagis ng barya, bulaklak at dahon na nakalagay sa dala- dala nilang basket (ito ang ikatlong bahagi)

 

Pag narinig na ng mga tao ang salitang “Mabuhay!” ito ang hudyat na tapos na ang pagpuputong at pwede ng magsimula ng kainan at masayang kwentuhan.

 

Ang mga gumagawa ng pagpuputong ay kadalasang matanda pero hindi limitado sa mga ito. Pwede din ito sa mga kabataan na nagnanais na sumama dito.

 

Kadalasang itinuturo ito ng mga matatanda na nagpuputong sa kanilang mga manugang, anak, apo,o kung sino man ang nagnanais na matuto nito.

 

Aesthetic- Maganda at kakaiba ang tradisyong ito ng mga taga Santa Cruz,mababakas sa tradisyong itoang pagiging malikhain at talentado ng mga taga ditto dahil ang putong ay pinag halong awit, sayaw, dasal at iba pa, sila din mismo ang gagawa ng putong na gawa sa ibat ibang klase ng bulaklak na siyang pinapatong sa ulo ng pinuputungan.

Social- Ang pag puputong ay kadalasang ginagawa sa may kaarawan, ito ay kadalasang binubuo ng mga indibidwal o higit pa, kabilang ditto ang taga tugtog, taga awit at sayaw. Pagkatapos maputungan ng bisita o may kaarawan, sumisigaw sila ng mabuhay at kasunod na noon ang masrap ng kwentuhan at kainan.

Socio-Political- M aging ang mga prominenteng tao sa Marinduque,gaya ng mga Reyes ay minsan din daw nag papaputong sa kanila, ayun kay Gng. Baby Rodas (isa sa pinakamatangdang nagpuputong sa Santa Cruz), patunay itona ang tradisyong ito ay kinikilala din maging ng mga pulitikong tao sa lugar.

Spiritual- Ang “putong” o “tubong” (salitang Marinduque) ay isang uri ng dasal o panalangin na ginagawa sa pamamagitan ng pagsayaw at pag awit. Ang bawat letra nito ay tumutukoy sa paghiling ng maayos at mahabang buhay ng taong piniputungan.

 

Least Concern: Sa ngayon patuloy pa ding ginagawa sa Santa Cruz Marinduque ang tradisyunal na pagpuputong.

 

Ang mga maaaring maging dahilan ng pagkawala ng tradisyong ito ay ang sumusunod:

*Pandemic- dahil ditto hindi makalabas ang mga may nais magputong at ang nagpuputong ay takot sa nakahahawang sakit.

*Pagbabago ng hilig ng mga kabataan,ang mga kabataan ngayon ay nakiki-isa sa pagpapanatiling buhay ng tradisyong ito. Pagtuluyang nagbago ang hilig at pananaw ng mga kabataan maaring manganib na mawala o makalimutan ang tradisyong ito.

 

Ang mamamayan ng Santa Cruz ay walang formal na pagtuturo sa mga kabataan na nagpuputong kundi ito ay pinapasa lamang sa nagnanais na matuto nito na kadalasan ay malapit na kamag- anak o kaibigan.

 

 

 

 

references:

-       Marinduque is in the Heart

-       Gasan Local Culture Profile

-       History of Marinduque excerpts

-       putong – culture in Marinduque Heritage reader

-       putong mogpog

-       the fusion of generations

-       tubong ng Mogpog

-       tubong/ putong profiling (Torrijos, Marinduque)

-       CCP Encyclopedia of Ph Art – Tubong

-       tubong/ putong in Marinduque…

-       tubong’s social history 

 

Mogpog Competition

1.     kneel, raise, kneel

2.     tubong sa hirarkias

3.     tubong banahaw

4.     guideliens in tubong contest

5.     kasamahan putong

6.     tubong deped version (tubong) kalagyo

7.     tubong o putong calagyo

8.     tubong (banahaw)

9.     tubong kalagyo (depEd version)

isang daang tula sa paggalaw 100+pahina at disorder/out of order: psychopathology ng kabaliwang Pilipino sa panahon ng virtual/ o digital 300+pahina

Iba naman ang problematik ng parteng ito ng pag-aaral ng paggalaw, kung sa mas naunang parte ay binigyang diin ang indibidwal na paggalaw. Sa parteng ito ay nilalagay sa konkteksto ang indibidwal na nakapaloob sa mas malaking institusyon, ang institustyon ng lipunan. Binubuo ito ng kasunod na apat na parte ng pag-aaral ng paggalaw, kung ang Flip ay tumalakay at nakapagbigay ng empirikal at anekdotal na mga datos, sinubukan ng mananaliksik na pagsangahin ang mga kategorya niya sa paggalaw sa pamamamagitan ng  tatalong magkakaiba ngunit magkakaugnay na penomeno sa kasalukuyang panahon. Ang sikopatolohiya ay sinubukang ilapat sa pagpatay ng estado. Tunghayan sa rasyunale ng bahaging ito:

Ang papel ay tungkol sa pagbabasa ng kamatayan ng estado/ estado ng kamatayan. Ang papel dito ay tumutukoy sa isang dimensyonal na midyum na tatalakay sa pagbabasa ng mga detalye ng kamatayan ng estado. Ang problema ay hindi ang estado kundi ang ideya nito.Ang ideya ng estado ay hindi namamatay. Ang estado na tinutukoy dito ay patay na, pero ang ideya nito ay hindi pa. Makikita ito sa ideya nito, sa konkreto sa patuloy na pagtaas ng bilang ng political killings sa ating bansa.

Sa unang pagsasanga, ang   unang parte  ng 100 tula ay ang pagbasa ng Political Killings gamit ang mga primaryang batis ng AFP at iba pang ahensya ng gobyerno tungkol sa pagkakategorisa sa mga NPA bilang terorista. Ang kuneksyon ng mga ideya ay sinagawa sa pamamagitan ng  pagpapalitaw ng mga mahahalagang konsepto batay sa mananaliksik sa mga transmittal, sulat, e-mail, diskusyon, powerpomit presentation at iba pang mga dokumento ng Sandatahang Lakas ng Pilipinas at mga intelligence nito. Ginawa ito sa pamamagitan ng pagsasalit-salit ng mga seksyon ng 100 tula at pagbura sa ibang parte ng mga dokumento na pinili sa pamamagitan ng pagtabon ng tinta ng pentel pen sa papel. 

ang pinakamatingkad na katangian ng isang demokratikong bansa ay ang pagkakaroon ng eleksyon. Sa pamamagitan ng eleksyon, makakaboto ka. Makakapaghalal ka ng mga pulitiko na tutulong at magbibigay ng solusyon sa problema ng Pilipinas. Makakapili ka ng pinakamahusay at pinakamatatalinong mga kandidato. Sa ngalan ng eleksyon mauubos ang korupsyon.

Sa kasunod na parte ng pagsasanga, ang Schizophrenia ay nilalapat sa eleksyon sa Pilipinas sa pamamagitan ng pagkuha sa partikular na kaso ng Gloria-Gate Scandal. Kinuha ang transkripsyon ng kumbersasyon ng dating komisyuner na si Virgilio Garcillano at ang kasalukuyang Pangulong Gloria Macapagal Arroyo. Ginupit ito sa kalahati at sumipi ng mga karampatan na kaso at violation nito sa Omnibus Elction Code. Tulad ng ginawa sa unang pagsasanga, sinalit-salit din ang paglalagay ng mga seksyon sa 100tula.

Pero ito ang mababangong panaginip ng demokrasya at ilusyon ng eleksyon. Ilang beses na bang nabigo ang mga Pilipino. Ilang beses nang umasa na may magbabago. Ilang beses nang nangarap nang mas magandang bukas. Pero ilang beses na rin nagising sa katotohanan at walang magawa kundi ang magpartisipeyt sa ritwal ng eleksyon at pagboto. Walang hanggang pagpila sa rasyon ang eleksyon. Bago ka pa makarating sa dulo ng pila, ubos na ang binibigay na lugaw o tuyo.

Habang gumagawa ng ibang galaw sa pamamagitan ng paggupit at pagputol ng papel at pagkukunekta ng mga ideya ng eleksyon sa transkripsyon ng Gloria-Garci Tape at sipi ng Omnibus Elction Code, pinapalabas ang mga kuneksyon at paggalaw ng mga ideya sa anyo ng zine.

nasa yugto na tayo ng digital at virtual, bagamat mas marami ang nakatali sa lupa. Binura na ng teknolohiya ang agwat ng lupa sa kalangitan. Wala nang pagitan ang luma at bago. Nag-a-abot ang lahat sa isang absolutong dimensyon ng pagiging digital at virtual ang mundo. Epekto ito ng globalisadong pakikipag-ugnayan. Sa pamamagitan ng mga bagong midyum, tulad ng internet, cellphone, email, pagba-blog at e-books. Sabay-sabay na umiiral ang mga luma at bagong midyum. Lahat ay nalulusaw sa akselerasyon ng teknolohiya.

Sa parteng ito, tinatampok ang lipunang Flipino sa pamamagitan ng pagkuha ng mga balita sa internet sa Subic Rape Case. Ang partikular na pagsasangang ito ay nakuha sa pamamagitan ng paggupit sa papel ng mga balita at pagtabon ng mga lumang direktori upang takpan ang mga bahaging nagbebenta lamang ng produkto ang balita. Habang sinisingit pa rin ang ilang seksyon ng 100tula tungkol sa pamimiratang digital/virtual.

Mga Translokal na Produksyon ng Kaalaman sa Kapuluan: Piling Sentro ng Pampook na Pag-aaral at Pananaliksik sa Cordillera, Pampanga, Bikol, Cebu at Mindanao

Ang Philippine Studies sa isang banda ay mapangbuklod na proyekto para sa pagbubuo ng bansa. Ngunit sa kabilang banda, ang lokal na pag-aaral ay maaaring mapagbukod rin. Nais iproblematisa ng panel na ito ang mga umiiral mga daluyan/ platform at talaban (convergence at conjunctions) sa parehong pribado at pampublikong institusyon. Hindi homogenous/ parepareho ang mga translokal na produksyon ng kaalaman, partikular sa Cordillera, Pampanga, Bikol, Cebu at Mindanao. Heterogenous ang mga piling sentro ng pampook na pag-aaral at pananaliksik ng mga Higher Education Institutions tulad ng Holy Angel University, Ateneo de Naga University, University of San Carlos. Gayundin ang mga katumbas sa State Universities and Colleges kagaya ng University of the Philippines Baguio at Mindanao. Sa pamamagitan ng pagtatala sa mga non-linear na kasaysayan at translokal na pagpopook, maaaring matagpuan ang mga nagbubuklod at nagbubukod na mga daluyan at talaban sa mga produksyon ng kaalaman ng Cordillera Studies, Kapampangan Studies, Bikol History and Culture, Cebuano Studies at Mindanao Studies. 

Susing Salita: translokalidad. daluyan, platforms. Talaban, convergence, conjunctions, non-linear na kasasayan. Pampook na espasyo. 

Archival and Curatorial Practices of Selected Peripheral Research/ Studies Center in the Philippines based on “An/other” Philippine Studies

Through an archival means, an investigation would be undertaken  regarding organizational management of peripheral research. Studies centers in the archipelago. Likewise, curatorial means would also be deployed to produce “An/other” Philippine Studies. The so-called “An/other” Philippine studies is an interface for existing and future projects through different platforms like collapsible and transient of emergent peripheral research/ studies center. After problematizing the experimental and institutional resource utilization, through a thorough comparison or “tambalang lapit.” Finally, generated content would be alternatives and autonomous framework for DANUM and other recognized organization for coping with the realities of ASEAN integration, k12 full implementation, APEC summit and Climate Change Conference 21. 

The selected examples of peripheral research/ studies centers are Greenhouse Infoshop Project in Naga, Maharlika Integral Emergence and Organic Minds both in Davao which corresponds to the lack of knowledge production in the regions or outside the center. 

If DANUM and SIKAP are both student organizations  of Philippine Studies who conducts regular activities, projects and programs, what would be there share for the peripheral research/ studies? Is Philippine Studies a viable career option for research about Filipino culture, society and consciousness?

Peer to Peer (p2p) offline engagement refers to the informal exchange of emergent and seasoned Philippine Studies practitioners particularly in the fields of Filipino Psychology, Pantayong Pananaw and Philippine Studies which could be done once every a semester or term or two to three times a year.

Info tour internship (IT internship) is a preparation for the research proposal might it be a masters or doctoral dissertation. One can choose a number of peripheral research/ studies center to grasp the practice of managing autonomous peripheral research/ studies center.

One example of p2p engagement was the Translocal Conference on Philippine Studies and the common space x swarm bibliotheque which was part of the Project Bakawan Arts Festival. An example of the IT internship was the autonomous spaces x info shop conference in Sapangpalay, Bulacan.

Marindukanon  Studies Center x Info Shop Marinduque is a collapsible and transient archival and curatorial project. MSC x ISM makes use of transversal lines in between private and public institutions to produce “an/other” Philippine Studies.

Keywords: Philippine Studies, peripheral research/ studies, Greenhouse Infoshop Project, Maharlika Integral Emergence, Organic Minds, p2p offline engagement, info tour internship