http://dspace.upb.edu.ph/jspui/handle/123456789/62 DIFFERENCE and DEFERENCE Carvajal, Joseph Andrew A.; Medrano, Jhoan F. For this exhibit, the artists sought to reference some examples of Northern Luzon Cordillera material culture in their contemporary articulations of lowland folk crafts that they have grown up with and have been pursuing in their art practices. In particular, these crafts are repoussé (embossed metal) for Carvajal and embroidery for Medrano. Though they were initially inspired by Catholic sacramentals and Filipiniana needlework, respectively, now that their cultural milieu has changed, they deem their art can respond accordingly. Carvajal sees Cordillera tattoo and textile motifs as texts, and as such, they can be “verbalized” and transmitted through other means. By adopting some of these motifs to repoussé works, new meanings and readings can surface. Meanwhile, through embroidered paintings, Medrano depicts Igorots wearing traditional Cordilleran adornments alongside contemporary clothing, emphasizing that they are cultural bearers integrated with the rest of Philippine society. 2018-07-01T00:00:00Z http://dspace.upb.edu.ph/jspui/handle/123456789/61 Imaging Indigenous Relationships with Nature Telles, Jason Paolo R. 2018-01-01T00:00:00Z http://dspace.upb.edu.ph/jspui/handle/123456789/60 PAGSASAHIMPAPAWID NG LOKAL NA MUSIKANG COUNTRY NG MGA KANKANA-EY, IBALOI, AT ILOKANO SA MGA ISTASYON NG RADYO SA LUNSOD NG BAGUIO (1960-2015) Telles, Jason Paolo R. Madalas nang nailalathala at naitatampok sa mga akademikong literatura at popular media ang mga pag-aaral ukol sa mga tradisyunal na uri ng musika ng mga pangkat-etniko sa Kordilyera. Ngunit maliit na bilang lamang ang naililimbag ukol sa mga makabagong anyo at uri nito, pati na rin kung paano ito itinatampok sa mga istasyon ng radyo. Kasama na rito ang kasaysayan ng pagsasahimpapawid ng mga awiting Country na isinulat ng mga Kankana-ey, Ibaloi, at maging ng mga Ilokano mula sa Baguio at Benguet. Nilalayon ng pagaaral na ito na maging panimulang sanggunian ukol sa nasabing paksa. Bilang balangkas teoretikal, itinuturing ng pag-aaral na ito na produkto ng pag-aangkin ang paggamit ng radyo upang maisahimpapawid ang mga lokal na awiting country na binuo ng mga Kankanaey, Ibaloi, at Ilokano sa Baguio at Benguet. Upang mabuo ang naratibo ng kasaysayang ito, kinapanayam ng may-akda ang mga beterano at kasalukuyang anawnser, may-ari, at kawani ng mga istasyon ng radyo na nagpapatugtog ng mga lokal na awiting country sa Baguio. Ginamit ding sanggunian para sa pag-aaral na ito ang mga lumang dokumento at mga balita at patalastas sa mga lumang isyu ng mga pahayagan sa Baguio. 2017-05-01T00:00:00Z http://dspace.upb.edu.ph/jspui/handle/123456789/55 IOWAK Ampaguey, Learane K. Iowak, one of the minor ethnolinguistic groups of the Philippines is found in different provinces in the highlands of the Northern Philippines. According to Ethnologue (2017), Iowak language is used by 3,260 speakers. Today, there are more or less than 150 Iowak speakers residing at Domolpos, subsumed by two other ethnolinguistic groups, who reside between the two provinces. Situated at the foothill of a tourist attraction 40 kilometers away from the main road, the Iowak also speak conversational English and Filipino since most work as tour guides. This paper presents the Iowak language and their culture resiliency, how the Iowak people have sustained, are sustaining, and will sustain their language and culture amidst the changing times. This used both a qualitative and quantitative methods. Fifty respondents voluntarily joined the individual interviews and answered the survey questionnaires. Cultural sensitivity and respect of Philippine indigenous rights were strictly followed. Based on the data, 50% of the respondents do fear the decline of their language and culture if their language is not successfully passed to the next generation. They said that they have nothing against electricity finally reaching their community, technology becoming accessible, and their increasing number of tourists/hikers visiting their place. But they are aware that their children are exposed to “outside influence.” To counter this, 60% said they always use their language at home and in almost all conversations within their community. They also suggested that their language must be used in their school following the MTB-MLE (Mother Tongue Based Multi-Lingual Education). Others welcomed the idea of Iowak learning materials and a dictionary. 2018-06-01T00:00:00Z