Rosa Cordillera A . Castillo | Humboldt Universität zu Berlin (original) (raw)
Article by Rosa Cordillera A . Castillo
Akda: Asian Journal of Literature, Culture, and Performance, 1(2): 54-70, 2021
This paper proposes a framework for a politics and ethics of viewing photographs of atrocities an... more This paper proposes a framework for a politics and ethics of viewing photographs of atrocities and suffering through an analysis of photographs of Rodrigo Duterte's "drug war" in the Philippines and responses to these images. It situates these politics and ethics of viewing in a context of violent othering and Ariella Azoulay's conceptualization of "regime-made disaster." This framework is grounded on fellow-feeling and imagined identification as well as on the relationality, powers of mourning, and ethical responsibility that Judith Butler asserts and is operationalized through the "civil contract of photography" called forth by Azoulay. Following Azoulay and Butler, this paper directs these politics and ethics of viewing photographs towards reimagining citizenship and reconceptualizing the political community.
Critical Asian Studies, 2022
What happens to place-based, intergenerational knowledge in conditions of displacement? Here we a... more What happens to place-based, intergenerational knowledge in conditions of displacement? Here we attempt an answer to this question by reflecting on the experiences of the Indigenous peoples of Mindanao in the southern Philippines, collectively known as Lumads. For decades, Lumad communities have faced violence and displacement at the hands of the Philippine military, corporate armies, civilian militias, and rebel groups. Most accounts of Lumads portray them as passive victims who are “caught in between” warring factions of capitalists and leftists. This paper aims to augment a small but growing body of work that challenges such accounts and centers the historical agency of Lumads. In particular, we highlight some of the ways in which Lumads make life, place, and memory in the schools and community centers that they have established at three sites in Mindanao and Manila. In becoming Lumad places, these are sites in which Lumads of different ages, ethnicities, and social standings actively remake their relations with themselves, with their surroundings, and with others; they are sites of intergenerational communication and consternation; they are sites of pan-ethnic identity formation and solidarity; and they are sites of despair, repair, and potentially transformation.
Social Analysis: The International Journal of Anthropology, 65(1): 143-150., 2021
Journal of World Christianity, 2018
Abstract: This response to Being Catholic in the Contemporary Philippines proceeds in three parts... more Abstract: This response to Being Catholic in the Contemporary Philippines proceeds in three parts. Part 1 summarizes the contents of Cornelio’s book, which complicates popular assumptions and academic literature on contemporary Catholicism and, more specifically, religiosity among a segment of Filipino youths. Part 2 explores the book’s strengths, particularly how it provides a deeper understanding of contemporary Catholicism, religious identity, and the status of religious institutions among youth believers in the urban Philippines. Part 3 is a discussion of some of the book’s weaknesses, such as methodological limitations, problems with homogenization and generalization, and the need for a more critical appraisal of notions such as “the youth,” “religion,” “creative Catholics,” “isolated generation,” and “emotions.” I also discuss in the third part how insights from the anthropology of Islam and of Muslim youths, and my ethnography in the Cotabato region, can converse with Cornelio’s work and complicate “youth,” “religion,” creativity in/and religiosity, and youths’ political subjectivities.
Recent demands for accountability in 'data management' by funding agencies, universities, interna... more Recent demands for accountability in 'data management' by funding agencies, universities, international journals and other academic institutions have worried many anthropologists and ethnographers. While their demands for transparency and integrity in opening up data for scrutiny seem to enhance scientific integrity, such principles do not always consider the way the social relationships of research are properly maintained. As a springboard, the present Forum, triggered by such recent demands to account for the use of 'data', discusses the present state of anthropological research and academic ethics/integrity in a broader perspective. It specifically gives voice to our disciplinary concerns and leads to a principled statement that clarifies a particularly ethnographic position. This position is then discussed by several commentators who treat its viability and necessity against the background of wider developments in anthropology -sustaining the original insight that in ethnography, research materials have been coproduced before they become commoditised into 'data'. Finally, in moving beyond such a position, the Forum broadens the issue to the point where other methodologies and forms of ownership of research materials will also need consideration.
Medical Anthropology: Cross-cultural Studies in Health and Illness, 2014
Given the harsh realities that people live through in southern Philippines, where there is rife h... more Given the harsh realities that people live through in southern Philippines, where there is rife human rights violations and violent political conflict, it becomes difficult and arguably unethical for anthropologists to assume a position of neutrality. Following calls for engaged anthropology, I contend that engagement entails simultaneously an emotional, political, and analytical labor and troubles the separation of the self and other. I suggest that a way to labor through these challenges of researching suffering, and the reciprocal obligations this implicates, is to utilize feminist reflexivity and epistemic reflexivity. These necessitate an objectification of the self and one’s intellectual field to achieve an epistemological break that would lead to an understanding of the other and their realities.
Cambridge Quarterly of Healthcare Ethics, 2009
AghamTao Journal (Journal of the Anthropological Association of the Philippines) Vol. 17:75-83, 2008
The Tasaday case presents a challenge to anthropologists to go beyond merely discussing this grou... more The Tasaday case presents a challenge to anthropologists to go beyond merely discussing this group's 'authenticity' as a Stone Age people. The Tasaday people and their current identity as ancestral domain claimants more than twenty years after they were first 'discovered' by Manuel Elizalde provide anthropologists with a more nuanced understanding of ethnicity. Some of the more relevant concepts of ethnicity as seen in the case of the Tasaday (who now refer to themselves as 'Manobo Tasaday'), are the fluidity and negotiability of their ethnic identity towards specific others and in certain situations, the social constructedness of ethnic names, and the Tasaday's appropriation of an 'invented' identity to utilize political possibilities. At the same time, the Tasaday case also shows the weaknesses of the rights framework in the form of the Indigenous Peoples Rights Act of 1997, particularly in the valorization of 'expert' or anthropological knowledge over indigenous knowledge, and the rigidity of the definition of culture. In this light, questions are raised regarding the role of anthropologists towards groups such as the Tasaday who are using the legal framework to exercise their rights as indigenous peoples or to gain redress for injustices committed in the past.
AghamTao Journal (Journal of the Anthropological Association of the Philippines) Vol. 15, 2006
Book chapter by Rosa Cordillera A . Castillo
Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation, Jayeel Cornelio, editor, 2021
The Decolonial Enactments of Community Psychology, 2022
The Past as Decolonial Battleground "Colonialism", Frantz Fanon wrote in the Wretched of the Eart... more The Past as Decolonial Battleground "Colonialism", Frantz Fanon wrote in the Wretched of the Earth (Fanon, 1963, p. 209), "is not simply content to impose its rule upon the present and the future of a dominated country. Colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts it, disfigures and destroys it." Colonial representations , repression, and erasure of the colonised's past are a form of "epistemic violence" that has been instrumental in creating and upholding the coloniality of knowledge, being, and power that divides the world's population into "degrees of being human" (Adams et al., 2015; Maldonado-Torres, 2016, p. 11; Mignolo, 2018). In this global racial/ethnic hierarchy, some bodies are in the "zone of being" who are accorded their civil and human rights, while others are relegated to the "zone of nonbeing," who are regarded as subhuman and are thus administered through war and oppression (Fanon, 1967 in Grosfoguel et al., 2014). Relatedly, European epistemologies are treated as universal while non-European epistemologies are devalued and debased (Quijano, 2007). This categorisation of peoples, which undergirds the coloniality of power, continues to structure contemporary racial, gender, and class stratifications, as well as informs the violence and oppression inflicted on certain bodies and populations (Maldonado-Torres, 2016; Quijano, 2007). Thus, the ways in which representations of the past are mired in coloniality is a key battleground in decoloniality. Recovering and surfacing other pasts is part of a pluriversal project of valuing subjugated knowledges and histories that have been silenced by coloniality's logics, power, and agents (Grosfoguel, 2010). It is also a project of counter-ontology that asserts and redefines what
The Decolonial Enactments of Community Psychology, edited by Shose Kessi, Shahnaaz Suffla, and Mohammed Seedat, 2022
Free e-book download: https://link.springer.com/book/10.1007/978-3-030-75201-9 Abstract: I inqu... more Free e-book download: https://link.springer.com/book/10.1007/978-3-030-75201-9
Abstract:
I inquire into how memory-work can be a decolonial praxis by looking at Moro Islamic Liberation Front adherents' will to remember atrocities committed against Muslims in the Philippines as well as stories of survivance, and how these shape their struggle for the right to self-determination. I discuss how memory-work plays a significant role in their struggle, which can be seen as a movement towards what Adolfo Alb n calls "re-existence." I further suggest that one way to consider the decolonial potential of memory-work is to be attentive to the co-implication of the past, present, and future in people's narratives and lives, and the dynamics of collective memory formation. This attentiveness would necessitate looking into the entanglement of memory with imagination, and how this entanglement implicates temporality, fellow-feeling, and action. Coming from anthropology, I look as well at some convergences between community psychology and anthropology in understanding the decolonial praxis of memory-work.
keywords: memory, imagination, Islamophobia, violence, self-determination, decoloniality, re-existence, ethnography, Muslims, Philippines
Moving Beyond: Towards Transitional Justice in the Bangsamoro Peace Process, 2014
The Living Tree Traditional Medicine and Public Health in China and India, 2014
The Health Impact Fund (HIF)/Innova P2 has the potential for becoming a gold standard in global r... more The Health Impact Fund (HIF)/Innova P2 has the potential for becoming a gold standard in global resource allocation for drug development that aims to make drugs for orphaned diseases affordable to the poor. Its fundamental assumption is that the cost of drugs is the primary reason for the inaccessibility of medicines to the majority of the world’s poor and therefore, lowering the cost of medicines would lead to a fairer and more equitable access to medicines. This chapter discusses how gender, and not only poverty, impacts access to medicines, using China and India as case studies. Fundamental gender-based inequities are presented with illustrative examples from China and India to show how gender-based inequities can actually impact access to medicines for women. It also identifies specific inequities and vulnerabilities suffered by particular groups of women such as the migrants in China and the Dalit women in India, who are among the poorest of the poor with the worst health status. Finally, attention is called to the need for conscious effort and explicit policy in the HIF project so that women will not be excluded in such an initiative for social justice.
Indigenous Peoples, Consent and Benefit Sharing: Lessons from the San-Hoodia Case, 2009
Increased mining activities in indigenous peoples’ lands in the Philippines have brought to the ... more Increased mining activities in indigenous peoples’ lands in the Philippines
have brought to the fore questionable free and prior informed consent processes despite
the legal protection of indigenous peoples’ right to autonomous decision-making
regarding the use of their lands and resources. Inadequacies in the implementation of
the law, as well as the complicity of state agencies in circumventing its requirements,
are among the major causes of this problem. This reflects the distribution of resources
and power in a country where indigenous peoples are among the most marginalized
in terms of influencing policy decisions and implementation. Given this situation,
Philippine indigenous peoples and advocates have resorted to direct political action to
assert their right to autonomous decision-making over their lands.
The ways in which indigenous peoples wage their struggle for respect of their
rights are often influenced by contextual specificities. This explains the differences
in the methods of political action between the San’s assertion of their right to a fair
distribution of benefits from the use of their plant genetic resources on the one
hand, and the Philippine indigenous peoples’ struggle with the mining industry on
the other. Nonetheless, similar insights can be drawn from both cases, such as the
importance of collective, participatory action and the delicate roles that civil society
advocates can play. In the ultimate analysis, advocates for indigenous peoples’
rights should learn to take a supportive role enabling indigenous peoples to speak
with their own voice and actualize their autonomy.
Other scholarly pieces by Rosa Cordillera A . Castillo
IAAW Newsletter #6, 2019
The Film Program of the EuroSEAS 2019 Confe- rence showcased five award-winning films by Southeas... more The Film Program of the EuroSEAS 2019 Confe- rence showcased five award-winning films by Southeast Asian filmmakers. Featuring diverse filmic styles, the Film Program highlighted nuanced and sensitive portrayals of various aspects of Southeast Asian lives and societies told from Southeast Asian perspectives. As the only event within the conference that was open to the public, the highly attended public screenings signal to the importance of making exclusive academic conferences accessible beyond the academe and of the effectiveness of film as a medium to tell stories, publicize and illuminate issues, and to provoke questions.
IAAW Newsletter Issue #5, 2019
New Mandala, hosted by the Australian National University’s (ANU) Coral Bell School of Asia Pacific Affairs., 2018
The Mamasapano clash of 2015 provoked memories of violence against Muslims and (re)surfaced long-... more The Mamasapano clash of 2015 provoked memories of violence against Muslims and (re)surfaced long-standing tensions around Muslim belonging to, and exclusion from, the Philippine body politic and imagination.
COMCAD Arbeitspapiere – Working Paper, No. 105, 2011 Series Environmental Degradation and Migration, 2011
Opinion editorial by Rosa Cordillera A . Castillo
Rappler, 2019
A great deal of hope and imagined future ride on a peaceful and trustworthy BOL plebiscite
Akda: Asian Journal of Literature, Culture, and Performance, 1(2): 54-70, 2021
This paper proposes a framework for a politics and ethics of viewing photographs of atrocities an... more This paper proposes a framework for a politics and ethics of viewing photographs of atrocities and suffering through an analysis of photographs of Rodrigo Duterte's "drug war" in the Philippines and responses to these images. It situates these politics and ethics of viewing in a context of violent othering and Ariella Azoulay's conceptualization of "regime-made disaster." This framework is grounded on fellow-feeling and imagined identification as well as on the relationality, powers of mourning, and ethical responsibility that Judith Butler asserts and is operationalized through the "civil contract of photography" called forth by Azoulay. Following Azoulay and Butler, this paper directs these politics and ethics of viewing photographs towards reimagining citizenship and reconceptualizing the political community.
Critical Asian Studies, 2022
What happens to place-based, intergenerational knowledge in conditions of displacement? Here we a... more What happens to place-based, intergenerational knowledge in conditions of displacement? Here we attempt an answer to this question by reflecting on the experiences of the Indigenous peoples of Mindanao in the southern Philippines, collectively known as Lumads. For decades, Lumad communities have faced violence and displacement at the hands of the Philippine military, corporate armies, civilian militias, and rebel groups. Most accounts of Lumads portray them as passive victims who are “caught in between” warring factions of capitalists and leftists. This paper aims to augment a small but growing body of work that challenges such accounts and centers the historical agency of Lumads. In particular, we highlight some of the ways in which Lumads make life, place, and memory in the schools and community centers that they have established at three sites in Mindanao and Manila. In becoming Lumad places, these are sites in which Lumads of different ages, ethnicities, and social standings actively remake their relations with themselves, with their surroundings, and with others; they are sites of intergenerational communication and consternation; they are sites of pan-ethnic identity formation and solidarity; and they are sites of despair, repair, and potentially transformation.
Social Analysis: The International Journal of Anthropology, 65(1): 143-150., 2021
Journal of World Christianity, 2018
Abstract: This response to Being Catholic in the Contemporary Philippines proceeds in three parts... more Abstract: This response to Being Catholic in the Contemporary Philippines proceeds in three parts. Part 1 summarizes the contents of Cornelio’s book, which complicates popular assumptions and academic literature on contemporary Catholicism and, more specifically, religiosity among a segment of Filipino youths. Part 2 explores the book’s strengths, particularly how it provides a deeper understanding of contemporary Catholicism, religious identity, and the status of religious institutions among youth believers in the urban Philippines. Part 3 is a discussion of some of the book’s weaknesses, such as methodological limitations, problems with homogenization and generalization, and the need for a more critical appraisal of notions such as “the youth,” “religion,” “creative Catholics,” “isolated generation,” and “emotions.” I also discuss in the third part how insights from the anthropology of Islam and of Muslim youths, and my ethnography in the Cotabato region, can converse with Cornelio’s work and complicate “youth,” “religion,” creativity in/and religiosity, and youths’ political subjectivities.
Recent demands for accountability in 'data management' by funding agencies, universities, interna... more Recent demands for accountability in 'data management' by funding agencies, universities, international journals and other academic institutions have worried many anthropologists and ethnographers. While their demands for transparency and integrity in opening up data for scrutiny seem to enhance scientific integrity, such principles do not always consider the way the social relationships of research are properly maintained. As a springboard, the present Forum, triggered by such recent demands to account for the use of 'data', discusses the present state of anthropological research and academic ethics/integrity in a broader perspective. It specifically gives voice to our disciplinary concerns and leads to a principled statement that clarifies a particularly ethnographic position. This position is then discussed by several commentators who treat its viability and necessity against the background of wider developments in anthropology -sustaining the original insight that in ethnography, research materials have been coproduced before they become commoditised into 'data'. Finally, in moving beyond such a position, the Forum broadens the issue to the point where other methodologies and forms of ownership of research materials will also need consideration.
Medical Anthropology: Cross-cultural Studies in Health and Illness, 2014
Given the harsh realities that people live through in southern Philippines, where there is rife h... more Given the harsh realities that people live through in southern Philippines, where there is rife human rights violations and violent political conflict, it becomes difficult and arguably unethical for anthropologists to assume a position of neutrality. Following calls for engaged anthropology, I contend that engagement entails simultaneously an emotional, political, and analytical labor and troubles the separation of the self and other. I suggest that a way to labor through these challenges of researching suffering, and the reciprocal obligations this implicates, is to utilize feminist reflexivity and epistemic reflexivity. These necessitate an objectification of the self and one’s intellectual field to achieve an epistemological break that would lead to an understanding of the other and their realities.
Cambridge Quarterly of Healthcare Ethics, 2009
AghamTao Journal (Journal of the Anthropological Association of the Philippines) Vol. 17:75-83, 2008
The Tasaday case presents a challenge to anthropologists to go beyond merely discussing this grou... more The Tasaday case presents a challenge to anthropologists to go beyond merely discussing this group's 'authenticity' as a Stone Age people. The Tasaday people and their current identity as ancestral domain claimants more than twenty years after they were first 'discovered' by Manuel Elizalde provide anthropologists with a more nuanced understanding of ethnicity. Some of the more relevant concepts of ethnicity as seen in the case of the Tasaday (who now refer to themselves as 'Manobo Tasaday'), are the fluidity and negotiability of their ethnic identity towards specific others and in certain situations, the social constructedness of ethnic names, and the Tasaday's appropriation of an 'invented' identity to utilize political possibilities. At the same time, the Tasaday case also shows the weaknesses of the rights framework in the form of the Indigenous Peoples Rights Act of 1997, particularly in the valorization of 'expert' or anthropological knowledge over indigenous knowledge, and the rigidity of the definition of culture. In this light, questions are raised regarding the role of anthropologists towards groups such as the Tasaday who are using the legal framework to exercise their rights as indigenous peoples or to gain redress for injustices committed in the past.
AghamTao Journal (Journal of the Anthropological Association of the Philippines) Vol. 15, 2006
Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation, Jayeel Cornelio, editor, 2021
The Decolonial Enactments of Community Psychology, 2022
The Past as Decolonial Battleground "Colonialism", Frantz Fanon wrote in the Wretched of the Eart... more The Past as Decolonial Battleground "Colonialism", Frantz Fanon wrote in the Wretched of the Earth (Fanon, 1963, p. 209), "is not simply content to impose its rule upon the present and the future of a dominated country. Colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts it, disfigures and destroys it." Colonial representations , repression, and erasure of the colonised's past are a form of "epistemic violence" that has been instrumental in creating and upholding the coloniality of knowledge, being, and power that divides the world's population into "degrees of being human" (Adams et al., 2015; Maldonado-Torres, 2016, p. 11; Mignolo, 2018). In this global racial/ethnic hierarchy, some bodies are in the "zone of being" who are accorded their civil and human rights, while others are relegated to the "zone of nonbeing," who are regarded as subhuman and are thus administered through war and oppression (Fanon, 1967 in Grosfoguel et al., 2014). Relatedly, European epistemologies are treated as universal while non-European epistemologies are devalued and debased (Quijano, 2007). This categorisation of peoples, which undergirds the coloniality of power, continues to structure contemporary racial, gender, and class stratifications, as well as informs the violence and oppression inflicted on certain bodies and populations (Maldonado-Torres, 2016; Quijano, 2007). Thus, the ways in which representations of the past are mired in coloniality is a key battleground in decoloniality. Recovering and surfacing other pasts is part of a pluriversal project of valuing subjugated knowledges and histories that have been silenced by coloniality's logics, power, and agents (Grosfoguel, 2010). It is also a project of counter-ontology that asserts and redefines what
The Decolonial Enactments of Community Psychology, edited by Shose Kessi, Shahnaaz Suffla, and Mohammed Seedat, 2022
Free e-book download: https://link.springer.com/book/10.1007/978-3-030-75201-9 Abstract: I inqu... more Free e-book download: https://link.springer.com/book/10.1007/978-3-030-75201-9
Abstract:
I inquire into how memory-work can be a decolonial praxis by looking at Moro Islamic Liberation Front adherents' will to remember atrocities committed against Muslims in the Philippines as well as stories of survivance, and how these shape their struggle for the right to self-determination. I discuss how memory-work plays a significant role in their struggle, which can be seen as a movement towards what Adolfo Alb n calls "re-existence." I further suggest that one way to consider the decolonial potential of memory-work is to be attentive to the co-implication of the past, present, and future in people's narratives and lives, and the dynamics of collective memory formation. This attentiveness would necessitate looking into the entanglement of memory with imagination, and how this entanglement implicates temporality, fellow-feeling, and action. Coming from anthropology, I look as well at some convergences between community psychology and anthropology in understanding the decolonial praxis of memory-work.
keywords: memory, imagination, Islamophobia, violence, self-determination, decoloniality, re-existence, ethnography, Muslims, Philippines
Moving Beyond: Towards Transitional Justice in the Bangsamoro Peace Process, 2014
The Living Tree Traditional Medicine and Public Health in China and India, 2014
The Health Impact Fund (HIF)/Innova P2 has the potential for becoming a gold standard in global r... more The Health Impact Fund (HIF)/Innova P2 has the potential for becoming a gold standard in global resource allocation for drug development that aims to make drugs for orphaned diseases affordable to the poor. Its fundamental assumption is that the cost of drugs is the primary reason for the inaccessibility of medicines to the majority of the world’s poor and therefore, lowering the cost of medicines would lead to a fairer and more equitable access to medicines. This chapter discusses how gender, and not only poverty, impacts access to medicines, using China and India as case studies. Fundamental gender-based inequities are presented with illustrative examples from China and India to show how gender-based inequities can actually impact access to medicines for women. It also identifies specific inequities and vulnerabilities suffered by particular groups of women such as the migrants in China and the Dalit women in India, who are among the poorest of the poor with the worst health status. Finally, attention is called to the need for conscious effort and explicit policy in the HIF project so that women will not be excluded in such an initiative for social justice.
Indigenous Peoples, Consent and Benefit Sharing: Lessons from the San-Hoodia Case, 2009
Increased mining activities in indigenous peoples’ lands in the Philippines have brought to the ... more Increased mining activities in indigenous peoples’ lands in the Philippines
have brought to the fore questionable free and prior informed consent processes despite
the legal protection of indigenous peoples’ right to autonomous decision-making
regarding the use of their lands and resources. Inadequacies in the implementation of
the law, as well as the complicity of state agencies in circumventing its requirements,
are among the major causes of this problem. This reflects the distribution of resources
and power in a country where indigenous peoples are among the most marginalized
in terms of influencing policy decisions and implementation. Given this situation,
Philippine indigenous peoples and advocates have resorted to direct political action to
assert their right to autonomous decision-making over their lands.
The ways in which indigenous peoples wage their struggle for respect of their
rights are often influenced by contextual specificities. This explains the differences
in the methods of political action between the San’s assertion of their right to a fair
distribution of benefits from the use of their plant genetic resources on the one
hand, and the Philippine indigenous peoples’ struggle with the mining industry on
the other. Nonetheless, similar insights can be drawn from both cases, such as the
importance of collective, participatory action and the delicate roles that civil society
advocates can play. In the ultimate analysis, advocates for indigenous peoples’
rights should learn to take a supportive role enabling indigenous peoples to speak
with their own voice and actualize their autonomy.
IAAW Newsletter #6, 2019
The Film Program of the EuroSEAS 2019 Confe- rence showcased five award-winning films by Southeas... more The Film Program of the EuroSEAS 2019 Confe- rence showcased five award-winning films by Southeast Asian filmmakers. Featuring diverse filmic styles, the Film Program highlighted nuanced and sensitive portrayals of various aspects of Southeast Asian lives and societies told from Southeast Asian perspectives. As the only event within the conference that was open to the public, the highly attended public screenings signal to the importance of making exclusive academic conferences accessible beyond the academe and of the effectiveness of film as a medium to tell stories, publicize and illuminate issues, and to provoke questions.
IAAW Newsletter Issue #5, 2019
New Mandala, hosted by the Australian National University’s (ANU) Coral Bell School of Asia Pacific Affairs., 2018
The Mamasapano clash of 2015 provoked memories of violence against Muslims and (re)surfaced long-... more The Mamasapano clash of 2015 provoked memories of violence against Muslims and (re)surfaced long-standing tensions around Muslim belonging to, and exclusion from, the Philippine body politic and imagination.
COMCAD Arbeitspapiere – Working Paper, No. 105, 2011 Series Environmental Degradation and Migration, 2011
Rappler, 2019
A great deal of hope and imagined future ride on a peaceful and trustworthy BOL plebiscite
Rappler
The use of hashtag Filipinolivesmatter 'others' Moros rather than includes them
Social Analysis
My social media engagement with research interlocutors is shaped by my positionality as a ‘halfie... more My social media engagement with research interlocutors is shaped by my positionality as a ‘halfie’ anthropologist based abroad who conducts ethnographic research on violence and peacemaking in the Philippines and the diaspora. On the one hand, social media connectivity facilitates certain research processes, networking, activism, and solidarity building. Yet with social media's security issues and amid shifting political tides, such connectivity poses ethical and security risks, resulting in social media-specific ethical concerns. I demonstrate these points through an account of my engagement with Facebook, a ubiquitous platform for communicating among Filipinos. In the process, I reflect on some of the ways in which social media connectivity between researcher and interlocutors reconfigures the relationality, temporality, hierarchies, and affect of the ethnographic ‘field’.