Chismis
What gives chismis, as a social phenomenon, its potency is not mostly its play with “untruths”, but because it facilitates, in a refracted manner, the expression of the often inexpressible framing of things held by many in a given community.
Women and Their Villages
Among the Pantaron Manobo communities I work with, for example, the use of surnames was a relatively recent development that came with State census-taking, and was further regularized by formal schooling. For many of my friends, their current surnames are actually the personal name of an admired or respected ancestor that were picked for this purpose. But similar to our own practice, these ancestors whose names were re-adapted were almost always male.
Indigenous Individuals
We recently heard of the shocking discovery of the grave of 215 children found on the grounds of the Kamloops Indian Residential School in British Columbia, Canada. The children belonged to Indigenous communities, and were forcibly enrolled in such schools as part of the Canadian government’s policy of cultural assimilation.
SKL
When the pantries first came out, it was easy to call them charity because of their no-strings-attached giving away to those most in need. But many countered by casting this (approvingly, too) more properly as socialism.
Not yet
Datu Benito Bay-ao was one of the Lumad leaders who were taken into custody after that disgraceful raid at the Bakwit School in Cebu City. Just six years ago, Dats Bens (as we call him) spoke with pride and optimism in this documentary about their Lumad school in their village of Dulyan, and across the other upland villages in the Pantaron under the Salugpongan Ta Tanu Igkanugon organization. Schooling in the cities made them ashamed of, and forget about, being a Lumad, he said. But with their schools built right in their domain, young Lumad could learn while keeping their tradition alive.
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