PARADOXICAL

 History is a social form of knowledge

Opinion by Van Ybiernas 

I HAVE been invited to deliver a paper for “Public History in the Philippines: A National Conference,” to be held at De La Salle University (DLSU) Manila on May 11 to 12, 2026. The conference is jointly organized by the DLSU Department of History and the University of the Philippines Diliman’s Department of History. The conference is free and open to the public.

I surmise that the invitation was extended because “I appear to be” using this column and my social media platforms for public history, which certain scholars myopically understand to be — as criticized by Hilda Kean and Paul Ashton — “historians merely reaching out to the public.”

That is not what I am doing, thank you very much.

Before I explain what public history properly is, let me tell you first the history of my public history journey.

During the administration of Benigno Aquino III (2010-2016), the presidential communications portfolio steadily incorporated history-related content, particularly in its social media accounts (i.e., the Facebook/Meta account of the Official Gazette). When Rodrigo Duterte became the president in 2016, Martin Andanar was appointed secretary of the Presidential Communications Operations Office (PCOO). Acquainted with historian and fellow Manila Times columnist Dr. Xiao Chua, Andanar asked the latter to be the historical consultant for the Official Gazette’s social media page. Chua begged off, recommending me instead because I had been upfront about voting for Duterte in the 2016 elections.

Eventually, I was put in touch with then-PCOO assistant secretary Ramon Cualoping III to consult on the Gazette’s social media cards until a furor broke out regarding the 99th birth anniversary of strongman Ferdinand Marcos Sr. on Sept. 11, 2016. The Inquirer’s Marlon Ramos and Yuji Vincent Gonzales on Sept. 13, 2016 (“Gazette draws flak for Marcos boo-boo”) wrote:

“Ramon Cualoping III, assistant secretary of the Presidential Communications Office (PCO), admitted to approving the content of the controversial social media card, which was supposedly written by one of the PCO staff writers, Marco Angelo Cabrera.

“Cualoping said Cabrera used to work for Marcos’ son and namesake, former Sen. Ferdinand Marcos Jr., Mr. Duterte’s staunch supporter who lost to Leni Robredo in the tightly contested vice presidential race.

“The social media card, Cualoping added, was approved by the Official Gazette’s consultant, Van Ybiernas, an assistant professor of history at De La Salle University.”

To clarify, I consulted only on the first iteration of that social media card, not the subsequent ones that came out as the PCOO tried to douse water on the fire created by the controversy which happened while I was sound asleep at home. I later wrote on my personal social media account that the contents of that social media card were historically accurate although subject to contentious interpretation, particularly from partisans with a stake in certain narratives.

Nevertheless, Chua — who I lightheartedly blame for everything that happened to me — coaxed me that since my name was already mentioned, I should just go down the public history rabbit hole, which I did. Afterward, Chua and I produced “Dulowtard History Live” (on Facebook), which grounded the analysis and interpretation of contemporary events using the lens of history. “Dulowtard History Live” came to an end during the pandemic after formatting changes were introduced by Facebook, making it difficult for us to do the show live simultaneously as I had already left for Korea in September 2019 to become a visiting professor with Changwon National University’s Department of International Relations.

While in Korea during the pandemic, Chua recommended me to Mr. Dante Ang II of The Manila Times to become a weekly columnist for the paper. As mentioned, the first one came out on Oct. 16, 2020. I continued our “Dulowtard History Live” approach of grounding the analysis and interpretation of contemporary events using the lens of history in writing my column pieces for the paper. I still do.

Going back, public history is not about historians reaching out to the public. That is a very elitist view of public history.

What I intend to do in my presentation for the upcoming “Public History in the Philippines: A National Conference” is to revisit the nuanced difference between “history” and “kasaysayan,” which necessitated the eventual birth of public history in the West and why such is unnecessary in the Philippine context.

I am not able to fully elucidate the difference between “history” and “kasaysayan” here for lack of space, but it must be pointed out that the Greek word “historia” originally meant, according to Katy Steinmetz, “inquiry, the act of seeking knowledge, as well as the knowledge that results from inquiry.” This Greek word, in turn, according to Zeus Salazar, comes from the Indo-European “wid,” which is the origin of the Gothic “witan” (and the German “wissen” and the English “wit”) which means “knowledge,” and in Sanskrit Veda means “knowledge par excellence, mystical knowledge.”

To fully understand the implications of the etymology of history vis-a-vis public history, one needs to appreciate the fact that “knowledge” in the premodern/early modern Western context was thoroughly elitist — it was reserved for members of the monarchy, the nobility and the upper echelons of society. Thus, history as an inquiry in pursuit of knowledge was an elite/elitist endeavor that systematically excluded the broader public.

Greek historian Herodotus, for example, called the “Father of History” by Cicero, according to William Smith, belonged to an illustrious family in Halicarnassus. Thucydides, called the “Father of Scientific History,” according to Britannica dot com “had property in Thrace, including mining rights and gold mines opposite the island of Thasos, and was... a man of influence there.” (I will write a longer list of ancient historians and their socioeconomic backgrounds in the continuation of this piece).

It took a while for history and historiography to be the endeavor of ordinary people and for it to reflect the wisdom of Raphael Samuel (in giving birth to public history) thus:

“History is not the prerogative of the historian... It is, rather, a social form of knowledge; the work in a given instance, of a thousand different hands...”

***

History is a social form of knowledge

Second of a series

I SHALL be delivering a presentation (in Filipino) for “Public History in the Philippines: A National Conference” sponsored by the Departments of History of De La Salle University Manila and the University of the Philippines Diliman on May 12, 2026, entitled, “History tungo Public History; Kasaysayan tungo Kasaysayan pa rin.” The fundamental premise of that presentation is that history is evolving into public history but kasaysayan remains the same.

But not in a bad way.

History evolved from the proto-Indo-European weid/wid which means “to know” to the (ancient) Greek histor/historein/historia meaning “to inquire” to the Latin historia meaning “narrative of past events” to the Old French estoire/estorie or “story, chronicle, history” and 14th century French historie or “relation of events.”

According to Jakarta-based historian Ferdinand Victoria, history in ancient European/Western times had a specific purpose as “exemplar history” for the education of the elite, including the nobility and monarchy, where history serves as a manual on “how to rule” and “how not to make mistakes.” Monarchs and nobles — and the papacy, for that matter — studied the history of their blue-blooded ancestors, in their politics and diplomacy, as part of their leadership education and training. History for the Europeans/Westerners from the start was political history. Thus, by the 19th century, Thomas Carlyle shall claim that history is “the biography of great men.”

There is also a practical reason for this, in the European/Western context. The historians Charles Langlois and Charles Seignobos became controversial in 1898 for their bold claim of pas de documents, pas d’histoire or “no documents, no history.” This is consistent with the declaration of another influential historian of the 19th century, Leopold von Ranke, of wie es eigentlich gewesen or the task of history is to show “how it really was” or “as it essentially was.” The record of the past as the basis of history is invariably written by scribes or chroniclers. Indeed, historical records often pertain to the lives and works of great men, the main subject of these chronicles.

French wartime heroes and great historians Marc Bloch and Lucien Febvre founded in 1929 the Annales d’historie economique et sociale (Annals of Economic and Social History), an academic journal that became the foundation of the “Annales school of history” to pry history away from the overbearing dominance of politico-military history toward a more social, economic and structural historical analysis. This was an opening in historiography that would eventually lead to the emergence of public history, not just in terms of targeting the broader public/s as audience or as participants with a stronger voice in the crafting of history, but more importantly, as the subject of historiography itself.

History in Europe and the West underwent a Greek odyssey before public history was eventually born in the 1970s.

By contrast, kasaysayan has had no such historiographic baggage. Kasaysayan was born with a natural focus on “saysay” (“meaning,” “value,” “importance,” etc.) in its salaysay or narrative. Kasaysayan, therefore, focuses on the narration of historical events that have meaning and value for both the narrator and the intended audience, denoted, according to Zeus Salazar, by the pananaw/perspective either as:

– “Pantayo”: producer of the narrative and audience as one discussing their own collective history and culture using their own language;

– “Pangkami”: narrator and audience belonging to different cultures with the narrator explaining their history and culture to the audience to the audience, using the language of the audience;

– “Pangkayo”: narrator and audience belonging to different cultures — and usually having different languages — with the narrator discussing the history and culture of the audience to the audience using the language of the audience;

– “Pansila”: producer of the narrative and audience as one but discussing the history and culture of a foreign nation/culture.

Kasaysayan intrinsically focuses on a narrative of historical events that have meaning, substance, value, importance, relevance, etc. to its intended audience — often an entire nation and/or culture denoted by the language used in the narration. More importantly, as it became patently evident as a consequence of Western colonialism/imperialism in the Philippines, the historians of Pantayong Pananaw were pushed to edify — for lack of a better term — an alternative historiography away from the records-dependent historiography advocated by the West as elucidated by the Charleses, Langlois and Seignobos. Colonial records — focused mainly on colonial activities and endeavors — were often irrelevant and immaterial to the historiographic concerns of kasaysayan infused with Pantayong Pananaw.

For clarity, the Treaty of Tordesillas (1494) for instance is only remotely relevant to Kasaysayan ng Pilipinas. Dwelling on events like the Treaty of Tordesillas skews the focus lopsidedly to Spanish imperial concerns — i.e., Spanish politics and diplomacy with Portugal. Colonialism/imperialism brought the Spanish to the Philippines but there is no pressing need, in the context of Kasaysayan ng Pilipinas, to discuss the Treaty of Tordesillas in detail.

A discussion of the Dutch attacks on the Philippines during the late 16th century-17th century is quite relevant, but not an elaboration of the politics between Spain and Netherlands in the 16th century that shaped it. The Kasaysayan ng Pilipinas narrative should center around the consequences of the attacks to the Philippines, not its European context/background.

Colonial historiography is equally interested in the politics of Europe and its consequences to the Philippines, Kasaysayan ng Pilipinas is not.

The impetus provided by the inadequacies of colonial historiography pushed historians to explore an “alternative” historiography for kasaysayan, leading to such devices as linguistics, literature, folk lore, interpretation of the arts, ethnology/ethnography, interpretation of colonial historiography, Reynaldo Ileto’s “history from below,” oral and local history, toponymy, among others for the corpus of kasaysayan + Pantayong Pananaw historiography.

The clash between colonial history/historiography and kasaysayan + Pantayong Pananaw obliged historians to pursue historiographical areas that public history is only almost beginning to explore.

What are these historiographical frontiers? The wisdom of Raphael Samuel sums up the answer to that:

“History is not the prerogative of the historian... It is, rather, a social form of knowledge; the work in a given instance, of a thousand different hands...”

posted by Resty Odon  # 9:21 PM 0 Comments

Retracing globalization: The Columbian exchange, the Silk Road, the galleon trade, and economic theories

posted by Resty Odon  # 1:31 AM 0 Comments

There was a lot of hulabaloo about UP producing communists/militant/leftist activists.

***

Then there was a lot of furor about the 4Ps program. Yet again.

***

From anonymous to superstar in one breath: Matty Juniosa joins the cast of ‘Jesus Christ Superstar’ on West End.

***

"SC: Rodrigo Duterte wrongfully fired exec who probed his wealth."

***

Mayon Volcano erupted, spewing ominous clouds of black smoke, spelling doomsday in the area. 

***

Museo del Galeón opened at the SM Mall of Asia in Pasay City, "inviting every Filipino to rediscover how the sea shaped who we are."

***

A new frog species was discovered. Found in Mt. Guiting-Guiting in Sibuyan Island, the frog named Platymantis guiting has "barely the size of a microSD card." 

***

A new word emerged which is most diagnostic of the infestation of increasingly uniform-sounding one-line-paragraph AI-generated text: slop, AI slop. My repeated appeal to AI users is: Please tweak the draft text--personalize because readers can detect AI tropes from a mile away, and most of all, don't forget to delete ChatGPT's introductory and closing messages so what's obviously just copy-pasted won't end up in 'confirmed' territory. Haha!

***

There, too, raged a controversy over the CHED General Education curriculum memo, which ended up in a debate about the Rizal Law.

***

There was also a debate about scrapping the teaching of history in college.

***

"Batuhin ng laptop" became an expression after a rumor circulated "that the VP threw a laptop to a lawyer who supposedly has claimed that her chances of surviving impeachment complaint is very narrow."

***

A French nun was violently assaulted by a Jewish cleric in broad daylight right in Jerusalem while the nun was walking on the street. The man was later arrested by authorities. When asked to be interviewed, the nun supposedly said, "No need to make a statement." Jewish society was largely silent on the matter, which appeared to be not an isolated case. While the rest of the world watched horrified at the CCTV footage, this singular evidence is a potent fuel for neo-anti-Semitism at such an 'auspicious' time as this.

***

A band of young boys held up a jeepload of passengers in Las Pinas using an icepick.

***

As suspected, the recent spate of video scandals involving young men was the handiwork of a sextortion gang. Capitalizing on the weakness of men, especially those with a modicum of celebrity or a name to protect, their modus is successful as a crime, with everyone taking a peep complicit in the violation of the men's right to privacy. But strangely, as other observers have noted, there was no public outcry on behalf of the victims -- precisely because they are men, with nothing to lose, and even with something to gain. This only makes sense in a society where philandering and fornication among men is the norm rather than the crime, sin, scandal, or taboo they used to be like in the '50s and before that time. The narrative changes when women are the victim--a puzzling double standard or reverse sexism that didn't escape the more observant ones among us.

***

"NBI agents arrested Franco Mabanta, founder of Peanut Gallery Media Network, in an entrapment operation for allegedly attempting to extort ₱350 million from former House Speaker Martin Romualdez. Authorities said Mabanta demanded ₱350 million over alleged videos linking Romualdez to a flood control project, with ₱75 million reportedly paid upfront." Mabanta soon denied the charge, claiming it was all a setup. >>> Stunned, speechless here. Been following PGMN for quite some time to look for views that run counter to those I read elsewhere, i.e., the highly predictable liberal and left-leaning narratives of 'legacy' media, or at least the 'old guards.'

***

"A netizen bluntly pleaded: 'Begging Filipinos to please just use ulam in English stop using the term ‘viand’… If you use the term viand it just makes you sound insanely pretentious to me. LMAO.'” >>> Good point actually, except that I am certainly not trying to sound pretentious when using "viand." It is a desperate attempt at translating something hardly translatable. And the word exists, though not popular, and it can mean that: an accompaniment dish, the main course paired to a staple food.

***

Filipino-American journalist Pablo Torre has won a Pulitzer Prize for audio reporting for his investigation into the Los Angeles Clippers' alleged evasion of the NBA's salary cap rules. The Pulitzer Prize was awarded for his pioneering and entertaining form of live podcast journalism, highlighting the public interest in his reporting.

***

Dr. Nestor T. Castro refuted claims that the Ifugao Rice Terraces are not as old as they are thought to be.

***

Ube and calamansi have become popular flavors worldwide, but sadly other countries have begun cashing in on the surge in demand, leaving us exporting lesser in comparison. >>> Or so what observers say is a sad/sob story that is becoming increasingly a trend which started with the ylang-ylang story. What did we do wrong? I also wonder what we should have done instead.

***

I learned a new expression--a salitang kalye or kanto boy--from a source that I particularly dislike because she's a new online basher (an unfair one) of our colleagues and local officials: "sayang ang tattoo." This is the explanation I found online: "Ang pariralang 'sayang ang tattoo' ay isang ekspresyon na madalas ginagamit sa konteksto ng relasyon o pag-ibig sa social media (partikular sa TikTok). Ito ay nangangahulugang sayang ang ginawang effort, commitment, o pagmamahal (na sinisimbolo ng tattoo) dahil hindi nagtagal o nagkahiwalay rin ang magkasintahan."

posted by Resty Odon  # 7:37 PM 0 Comments

 "Bawat Tao Mahalaga"

What a thought-provoking line from a homily.

Except perhaps when that tao or person believes in nuclear weapons.

posted by Resty Odon  # 11:52 PM 0 Comments

From oil shocks to solar strength: A practical path for the Philippines

Arlene Pasaol Donaire 

HARVARD VERITAS

Manila Times

THE Philippines has long lived with a quiet but costly vulnerability: our dependence on imported fuel. When global oil prices rise, the impact is immediate and familiar: higher electricity bills, more expensive transport and tighter household budgets. What we face is not just a temporary problem, but a structural one that calls for a more thoughtful and lasting response.

This issue is not only about energy — it is also about economic stability. As long as we rely heavily on imported fuel, we remain exposed to forces beyond our control. At the same time, global efforts to reduce carbon emissions are reshaping how countries produce and use energy. For the Philippines, moving away from fossil fuels is not just about meeting climate goals; it is about protecting our economy from repeated price shocks.

So far, our responses have been mostly short-term. Governments step in with subsidies or tax adjustments. Businesses pass on higher costs or delay investments. Households cut back where they can. These actions help at the moment, but they do not solve the bigger problem. They ease the pressure, but leave the underlying risk in place.

A more lasting solution lies in renewable energy — especially solar. Unlike imported fuel, solar energy is local, abundant and increasingly affordable. Over the past decade, the cost of solar panels has dropped significantly, making it a practical option for more people and businesses.

For companies, installing rooftop solar can bring greater control over energy costs. Instead of being at the mercy of fluctuating electricity prices, businesses can plan more confidently. For industries that use a lot of power, this can improve competitiveness and reduce risk.

For households, the benefits are just as real. Electricity bills often rise when fuel prices increase, placing added strain on family budgets. Solar offers a way to manage these costs over time. While the upfront expense can seem high, new financing options are making it easier to adopt.

In many countries, solar is made more accessible through green loans, installment plans, leasing arrangements or pay-as-you-go systems. These models reduce or even remove the need for large upfront payments, allowing households to spread costs over time — often with monthly payments partly offset by savings on electricity. While these approaches have been proven in other markets, they remain limited in the Philippines and present an opportunity for wider adoption if adapted to local conditions.

In truth, the biggest barrier today is not a lack of sunlight or technology. It is access — particularly access to affordable financing that allows more households and small businesses to participate.

There are still challenges. Our power grid needs to improve to handle more renewable energy. Storage solutions are needed to ensure power is available even when the sun is not shining. Processes for permits and approvals can be slow. But these are practical challenges that can be addressed with the right policies and investments.

Government policy plays a key role. Programs like net metering already allow households to send excess solar power back to the grid, helping them recover their investment. This is a good start, but more can be done. Simplifying procedures, expanding incentives and supporting financing programs can make a real difference.

Businesses also have a responsibility to act. The current oil price swings are not unusual — they are part of a pattern. Companies that invest in solar today are not just helping the environment; they are protecting themselves from future uncertainty.

Energy security, in this context, is no longer just about having enough supply. It is about reducing our exposure to global price changes. Solar energy gives us a way to do that.

For consumers, the shift will take time. But as solar becomes more affordable and financing improves, more households will make the transition. Over time, this can help stabilize electricity costs and reduce our dependence on imported fuel.

At the heart of this issue is a simple idea: long-term solutions must also make sense in the present. People and businesses will choose sustainable options when they are practical, affordable and reliable.

Recent oil price increases have made the cost of inaction clear. Continuing on our current path leaves us vulnerable — economically and socially. The alternative is within reach: a more stable, locally sourced energy system, with solar playing a central role.

The Philippines has the natural resources, the technology and the growing financial tools to make this shift possible. What is needed now is stronger focus and steady commitment.

The next oil shock will come. The real question is whether we will be better prepared when it does.

Arlene Pasaol Donaire, a 1999 Harvard Kennedy School mid-career MPA graduate, has worked as an economist in the Philippine public sector and as program manager of development programs since 1988.

posted by Resty Odon  # 3:55 PM 0 Comments

🇵🇭 Food & Beverage Innovations

• Jollibee – A global success story. It has expanded across Asia, the Middle East, Europe, and North America, competing with giants like McDonald’s while keeping a distinctly Filipino identity.

• Craft food products like artisanal chocolates from Auro Chocolate, which have won international awards.

• The rise of local coffee culture, especially beans from Benguet and Mindanao.

👉 Why it matters: These industries highlight Filipino taste, entrepreneurship, and ability to compete internationally.

🎮 Game Development & Animation

• The Philippines has a strong presence in global game development and animation outsourcing.

• Companies like Secret 6 have contributed to major international titles.

• Filipino artists and animators work on projects for Marvel, Disney, and AAA video games.

👉 Why it matters: Filipino talent is globally recognized for creativity and technical skill.

👗 Fashion & Design

• Filipino designers like Rajo Laurel and Michael Cinco have dressed international celebrities.

• Indigenous textiles (like piña and abaca) are gaining renewed attention.

👉 Why it matters: Blends tradition with modern global appeal.

🛠️ Furniture & Handicrafts

• The Philippines is known for high-quality furniture and craftsmanship using materials like rattan and bamboo.

• Cebu, in particular, is a global hub for furniture exports.

👉 Why it matters: Showcases Filipino artistry and sustainable design.

🚢 Shipbuilding & Maritime Workforce

• The country has been one of the world’s largest suppliers of seafarers.

• It also hosts major shipbuilding operations (e.g., in Subic and Cebu).

👉 Why it matters: Filipinos are trusted worldwide in maritime industries.

💻 BPO & IT Services

• The Business Process Outsourcing (BPO) sector is one of the Philippines’ biggest economic drivers.

• Companies like Concentrix Philippines employ hundreds of thousands of Filipinos.

👉 Why it matters: Demonstrates strong English proficiency, service culture, and adaptability.

🎬 Film & Creative Arts

• Filipino filmmakers like Brillante Mendoza have won awards at Cannes.

• Indie cinema and digital content creation are growing rapidly.

👉 Why it matters: Filipino storytelling is gaining international recognition.

⚡ Emerging Tech & Startups

• A growing startup ecosystem with fintech, e-commerce, and logistics companies.

• Examples include GCash, which has transformed digital payments locally.

👉 Why it matters: Shows the country is moving toward innovation-driven growth.

The Honest Take

The Philippines does have industries to be proud of—but many are still:

• Underfunded

• Dependent on foreign markets

• Not fully industrialized (compared to neighbors like South Korea or Japan)

That said, the strength of the Philippines lies in:

• Creativity

• Human talent

• Cultural identity

• Adaptability

✅ Bottom line:
Yes—Filipinos can be proud. The country may not yet be a manufacturing powerhouse, but it excels in people-driven industries, creative sectors, and niche global successes.

posted by Resty Odon  # 2:08 AM 0 Comments

Who is the 'Katutubo'?

Did you know that our precolonial ancestors had their own unique way of writing, and no, it was not called alibata, which implies it was derived from Arabic (it was not), but baybayin? And that baybayin had different variations? It was called kulitan in Kapampangan, kurit-an in Ilocano, kuritan in Pangasinan, and so on. The Mangyans had what they called surat Mangyan, which survives to this day in their ambahan -- poetry written on bamboo wood.

Did you know that the Negroid groups called Ati, Ayta, Aeta, Agta, Ata, etc. don't necessarily understand one another? This means their native tongue are distinct languages, not mere dialects (variations within a language). Among the Aetas in Porac, for example, there are even two distinct groups with distinct languages, the Ayta Mag-antsi and the Ayta Mag-indi. The two, I figure, will be unable to understand each other using their own respective languages.

Did you know that a simple thin strip of bamboo wood can be made into a jaw harp called kubing? The sound it produces makes for quite interesting electronica-like music.

To fellow Pangasinenses: I bet you also didn't know that Pangasinan has an indigenous or precolonial guitar-like stringed instrument? It is called kutibeng. I don't think I have seen one before.

Who would have guessed that a native Ilocano hat, called kattukong, is not only made out of a hollowed-out tabungaw (upo), it also doubles as a secret compartment for money bills?

These may come off as trivia to most of us, modern-day Filipinos, but I think these are all essential knowledge, or should be, yet I am not sure if these are adequately covered in basic education.

Good thing there are organizations from the private sector such as Katutubo Exchange Philippines (KXPH) which help make up for what is lacking by spreading the word face to face at the community level.

Founded by Dr. Edwin Antonio in 2013, KXPH's work came to town lately by accident after a mutual friend, teacher Tessie Reyes, informed me that Antonio was in town for summer vacation and would like to visit our municipal museum.

I conveyed the request to higher-ups and it was immediately granted, but since I have heard about Antonio's work online, I broached the idea of him giving us a taste of what he offers.

To cut the story short, he ended up giving a seminar-workshop on indigenous Filipiniana -- for free, and upon short notice too, without any preparations. Fortunately, things fell into place mostly, thanks to MTICAO head, Dr. Rafael L. Saygo and our new Museum Custodian Moises Palisoc and the rest of Tourism staff who worked behind the scenes.

Initially a physical therapist by profession, then an educator, Antonio got exposed early on in cultural matters and, let us say, found his calling in this discipline until he ended up fully immersed in it for decades. He has also become an officer of the National Commission for Culture and the Arts, serving in various capacities. Currently the head of the National Committee on Northern Cultural Communities, Antonio is essentially a roving cultural ambassador, bridging cultures across disparate geographies. Thanks to his work, he has been all over the country and across the oceans of the world, touching base with various indigenous communities wherever they live in situ.

***

"What is a 'katutubo'?" Antonio begins his talk. It is a question that is a challenge to answer, I must admit. What exactly, indeed, is "a native"? If I had a few strands of Chinese or Spanish DNA like many Filipinos do, would I qualify as one?

We have to admit that mainstream Filipinos treat the 'katutubo' with disdain or condescension, viewing them as backward and not worthy of much thought--notwithstanding that we Filipinos who are not foreign-born naturalized citizens are essentially 'katutubos' belonging to any of the 180 ethnolinguistic groups in the country.

So the answer is clear: Yes, you and I are 'katutubos.' As a Pangasinense, I definitely am one. Maybe not 100% pure, but passable.

From there, he underlines the value of knowing the indigenous by quoting Carlos P. Romulo about the need to take pride in our own culture.

Antonio--a wide-eyed, tallish guy with the dignified mien or stance of a datu but with a mysteriously calming presence--then launches a discussion of the various facets of native or aboriginal culture and begins with food.

Soon, he is making unexpected connections between the inward swirl of the balikutsa with Paoay Church's buttress decoration, and the inward movement of the hand in the kumintang dance step--relating all of these to the Ilocanos' propensity to be humble or at least their non-showy ways. (The inabel fabric is consistent with this study of character, I can't help but notice, particularly in the understated designs and choice of pastel shades and greyscale hues.)

The next time we seminar-workshop participants know, we are attempting to write our names in baybayin, trying to taste the seaweed called pokpoklo, playing the Ifugao physical game called hin'nukting, and trying on the different ethnic wears, weaves, and ornaments we have never considered wearing before, all gifted to him by the weavers themselves, we are informed.

As a minor cultural worker myself, I can't believe I am seeing with my own eyes, touching, and examining the work of Gawad Manlilikha ng Bayan awardee herself, Magdalena Gamayo of Ilocos, and another fellow awardee, Teofilo Garcia of Abra.

In a huff of discussions, we get acquainted with the t'nalak weave of the T'bolis, the pis syabit of the Tausugs, the tennun of the Yaakans, the hablon of the Ilonggos, the ikats of the Ifugaos and Gaddangs, the inauls of the Maguindanaos, and so on. These are stuff I only get to read about or encounter only in museums, travelogues, and Filipiniana shops, with no idea as to the whys and wherefores except that they are a thing of stunning beauty and how the creation process behind each must be amazing in its intricacy.

The native fabrics, he reveals, are indeed more than wearable items. They tell the beliefs and stories of the community, they are indicative of one's stature in society, etc. For example, how a Tausug lady holds her wraparound indicates her state in life, whether she's single or married or the second or third wife of someone in the upper echelons.

I end up wearing an almost complete attire of the T'boli man. I find it regal in look, so I ask if it's for royalty. Surprisingly, Antonio says it's for commoners. Wow.

Every now and then, he mentions in passing other equally interesting things beside: the binukots of the Panay Bukidnon who are especially groomed as the tribe's epic chanters (I am not sure if I used the word 'tribe' correctly), the mat weavers among the Sama-Badjau, etc. You can't help but appreciate the amount of work and passion dedicated to each craft, the sheer creativity and skill, the wisdom behind the making of each...

This seminar reminds me once again that the indigenous is the core and thus essential part of being Filipino, and this is what makes Filipino culture incredibly rich, apart from the tapestry of influences from outside that added layers to this core. It will certainly take several lifetimes for one to peel off these layers one by one, and to really get deeper and deeper to the core, to know each Philippine ethnolinguistic group up close. That's because each ethnic group has a lot of unique features in its culture, things not found in the other groups. No wonder artist Kidlat Tahimik routinely refers to the katutubo as "indio-genius."

It is also a learning experience for the facilitator, as he keeps on humbly asking questions on things he admits as unfamiliar to him--the mark of an intelligent, truly inquisitive researcher. He finds out, for instance, that Bayambang town has a version of a balikutsa-like candy called ginuyor. And that the town was reportedly founded by an Aeta named Agalet. And so on.

***

On a personal note, I have attended so many seminars of various nature and purpose--especially undocumented (no certificate) ones in the private sector, on top of the innumerable seminars, trainings, workshops, and orientation activities conducted by the LGU. But this is my first time to attend one of this sort. It is thus a great learning moment for me--that is, outside of my rare personal encounters with assorted Cordillerans in the north as a student in Baguio and the Aytas of Porac and Floridablanca, Pampanga once upon a time as a travel magazine writer, that is.

The novelty factor is so high I just have to be the one to cover it in person--while struggling with a bad case of cough.

In a world where homogenization of cultures has gone rampant due to globalization, where there is mass extinction of languages, the death of lone culture bearers with no descendant practitioners in sight... in a world where there is marginalization of communities outside the dominant narrative because we look down on them and miss their giftedness, on top of a lengthening list of endangered cultural heritage, both tangible and intangible... seminars like this are a necessity as part of celebrations such as National Food Month, National Literature Month, International Museum Day, etc.

And yet there seems only a precious few who are pitching in to do the great amount of work needed in this great project of basically restoring our self-respect. Good thing there's at least someone who does it with such level and breadth of knowledge and expertise, delivered in a respectful, non-assuming, and non-intimidating way.

(Photos by Ace Gloria; low-res CP shots mine)

posted by Resty Odon  # 7:05 PM 0 Comments

 Profligate Giver

posted by Resty Odon  # 7:41 PM 0 Comments

 North Korea’s recent surge in missile launches during the US-Israel-Iran conflict serves several strategic purposes, allowing Pyongyang to advance its military capabilities while the world’s attention and U.S. resources are focused on the Middle East. 

Al Jazeera +1

• Exploiting Distraction & Testing Readiness: Pyongyang utilizes the heightened global focus on the Middle East to conduct tests with reduced international scrutiny. These launches, including a reported salvo of roughly 10 missiles in March, allow them to test their capability to overwhelm missile defenses and increase military readiness.
• Solidifying Nuclear Legitimacy: Kim Jong Un has used the war between the U.S. and Iran to justify North Korea's own weapons programs. In a speech to the Supreme People's Assembly, Kim described the conflict as proof that retaining nuclear weapons is crucial for regime survival, labeling the nuclear status of the North as "irreversible".
• Lessons on Regional Security & Proliferation: Analysts suggest North Korea is watching the conflict to learn lessons on how to defend its own road-mobile missiles and protect its leadership. Furthermore, North Korea is a major supplier of missile technology to Iran, and these launches demonstrate their continued technological advancement, with Iranian missiles often relying on North Korean systems.
• Protesting U.S.-South Korea Military Exercises: Launches often coincide with joint US-South Korea military exercises, which Pyongyang considers rehearsals for invasion, signalling anger at its neighbors and allies. 
  Al Jazeera +4

In essence, North Korea is taking advantage of a fragmented global landscape to accelerate its Five-Year Military Expansion Plan, strengthening its arsenal while challenging international sanctions. 

UN News +3

posted by Resty Odon  # 10:29 PM 0 Comments

make me more hopeful by writing an essay on how to get around our (Philippines) dependence on the strait of hormuz by being like india: sourcing fuel and perhaps all other essentials (fertilizer, pesticide, petrochemicals, basic industry needs) from other/alternative sources

 It’s tempting to think of the Strait of Hormuz as a distant geopolitical concern—something that matters to tankers and superpowers, but not to everyday life in the Philippines. But in reality, a large portion of the fuel, fertilizers, and petrochemicals that sustain modern economies passes through that narrow corridor. When tensions rise there, the ripple effects reach Filipino households through higher prices, supply uncertainty, and economic anxiety.

And yet, there is reason for optimism—not naïve hope, but grounded possibility. If we look at how India has navigated global supply disruptions, we can see a path forward for the Philippines that is less about dependence and more about strategic flexibility.

The Lesson from India: Flexibility Over Loyalty

India does not rely on a single source of energy or raw materials. When traditional suppliers became constrained or politically complicated, it diversified—buying discounted oil from Russia, maintaining ties with Saudi Arabia, and expanding imports from the United States and others. This was not ideological; it was pragmatic.

The key lesson is this: resilience comes not from self-sufficiency alone, but from having many options.

For the Philippines, this means building a procurement strategy that is deliberately diversified—fuel from multiple regions, fertilizers from different producers, and industrial inputs sourced through a wide network of trade relationships. The goal is not to eliminate risk, but to ensure that no single chokepoint—like Hormuz—can paralyze the economy.

Rethinking Energy: Beyond Middle Eastern Oil

A hopeful future begins with energy diversification.

The Philippines can expand fuel sourcing from outside the Gulf—West Africa, Southeast Asia, even the Americas. Countries like Malaysia and Indonesia are geographically closer and politically stable partners for certain petroleum products. Meanwhile, liquefied natural gas (LNG) imports from Australia or the U.S. offer alternatives that bypass Hormuz entirely.

But the deeper transformation lies in reducing the need for imported fossil fuels altogether.

The Philippines is rich in renewable energy potential—solar, wind, hydro, and especially geothermal. Unlike imported oil, these are not vulnerable to global chokepoints. Investing aggressively in renewables is not just about climate goals; it is a national security strategy.

Every megawatt generated locally is one less barrel that must pass through a contested strait.

Securing Fertilizer and Food Inputs

Fertilizer is often overlooked in discussions of energy security, yet it is just as critical. Much of the world’s fertilizer production depends on natural gas—again tying it indirectly to global energy routes like Hormuz.

India addressed this by maintaining a mix of domestic production, long-term import contracts, and subsidies that stabilize supply. The Philippines can adopt a similar model:

• Diversify fertilizer imports from countries like China and Vietnam

• Invest in local production using alternative feedstocks

• Promote organic and biofertilizers to reduce dependence on imported chemicals

This is not about abandoning modern agriculture, but about widening the toolkit so that farmers are not hostage to global supply shocks.

Building a Resilient Industrial Base

Petrochemicals and basic industrial inputs—plastics, resins, chemicals—are the invisible backbone of modern life. Like fuel, many of these rely on global supply chains that pass through vulnerable routes.

Here again, the Indian example is instructive. It has invested heavily in domestic refining and petrochemical capacity, allowing it to import crude oil from diverse sources and process it locally.

For the Philippines, this suggests a long-term strategy:

• Strengthen local refining and storage capacity

• Develop industrial zones that can process imported raw materials into finished goods

• Encourage regional supply chains within Southeast Asia

By doing more processing at home, the country gains flexibility. It can switch suppliers without disrupting entire industries.

Strategic Reserves: Buying Time, Not Panic

One of the simplest yet most powerful tools is the creation of strategic reserves—stockpiles of fuel, fertilizers, and key industrial inputs.

India maintains such reserves to cushion against short-term disruptions. The Philippines can do the same, ensuring that temporary shocks do not immediately translate into crises.

Reserves do not eliminate dependence, but they buy time—and time is often the difference between panic and orderly adjustment.

The Deeper Shift: From Vulnerability to Agency

Ultimately, the question is not whether the Philippines can completely avoid the Strait of Hormuz. In a globalized world, total independence is neither realistic nor necessary.

The real question is whether the country can act with agency rather than anxiety.

India’s example shows that even a developing nation can navigate a complex, shifting global landscape by being pragmatic, diversified, and forward-looking. The Philippines, with its strategic location, young population, and growing economy, has the same potential.

A Hopeful Outlook

Hope does not come from denying risks; it comes from recognizing choices.

The Philippines is not doomed to be at the mercy of distant straits and foreign tensions. By diversifying suppliers, investing in renewables, strengthening local industry, and building strategic reserves, it can transform vulnerability into resilience.

In the end, the goal is not to escape the world’s interconnected systems, but to engage with them on better terms—confident that no single disruption can derail the nation’s progress.

And that is a future worth working toward.

posted by Resty Odon  # 6:26 PM 0 Comments

 Cubans are currently navigating a severe food crisis marked by extreme shortages, rampant inflation, and daily power outages, forcing them to rely on ingenuity, informal networks, and sometimes skipping meals. With state rations (the libreta) no longer sufficient, many, particularly the elderly, are experiencing hunger. 

EL PAÍS English +4

• Cooking by Electricity Schedule: Because of prolonged power blackouts (often up to 18 hours), many cook whenever the electricity comes on—even at 2 a.m.—to cook, clean, and charge devices.
• Return to Firewood: In areas without electricity, families are resorting to using charcoal or firewood to cook, leading to increased deforestation.
• "Tribes" or Shared Cooking: Neighbors and family members (often called a "tribe") share cooking spaces that may have more stable power, pooling resources to prepare meals. 
  Cato Institute +4

• Relying on the Libreta & Rationing: While the state still provides a monthly ration—including rice, beans, sugar, coffee, and oil—it only covers about half of a person's nutritional needs and is often delayed.
• High Prices at Informal Markets: Goods unavailable through rations are sold at private, state-sanctioned, or black-market "agro-markets," but prices are extremely high compared to average state salaries.
• Food Scarcity and Substitution: Protein is scarce, leading to a diet mostly of rice and beans. People are "reinventing" dishes using whatever is available, such as using ground pork or substituting eggs for other meats.
• "Luchando" (The Struggle): Cubans frequently have to "luchar" (struggle/fight) to find food in the streets daily, relying on local networks to get food.
• Skipping Meals: A growing number of people, including many children, are skipping meals—often eating only once a day—due to lack of money or food. 
  EL PAÍS English +4

• Remittances and Informal Economy: Families are heavily reliant on money sent from relatives abroad to buy food on the black market.
• Sharing and Bartering: Neighbors, friends, and family share whatever they have left, sharing food in impoverished neighborhoods.
• Resale and Trade: Items "acquired" from workplaces are sometimes sold or traded to secure food.
• Emigration: A significant number of people have left the country to seek a better life, providing an escape from the food crisis. 
  The New York Times +2

posted by Resty Odon  # 4:51 PM 0 Comments