Relevant bibliographies by topics / Lumad (Philippine people)

Contents

  1. Journal articles
  2. Books

Academic literature on the topic 'Lumad (Philippine people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Lumad (Philippine people).'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Lumad (Philippine people)"

1

Paredes, Oona. "Rivers of Memory and Oceans of Difference in the Lumad World of Mindanao." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (April 29, 2016): 329–49. http://dx.doi.org/10.1017/trn.2015.28.

Full text
Abstract:
AbstractThis article explores the relevance of water in the cultural traditions of indigenous Lumad peoples of Mindanao island in the southern Philippines. Historically, Lumad identities and networks (whether political, social, or economic) were conceptualised according to the rivers on which people dwelt. Important ties stretched from the coast to the interior (i.e., between upriver and downriver communities), with water providing the path of least resistance in rough terrain. This stands in contrast to the present-day cultural and political divide between the uplands and lowlands, which are now dominated by mainstream ‘Filipino’ settlers, referred to locally as dumagat or ‘sea-people’. Given that Lumad ties to the land are profoundly visualised according to rivers, the salt-water origins of dumagats locate these interlopers at, or more often, beyond the moral boundaries of the Lumad universe. Meanwhile, in Lumad oral traditions, the movements of people across one generation to the next are traced according to river systems they have occupied, with proximity to water often equated with degree of civilization and cultural purity. Despite the passage of time, and decreased linear proximity from the original rivers, these primal riverine origins remain significant in the present day, as Lumads continue to socially prioritise the genealogies and networks of traditional political authority that are upstreamed from these oral traditions. Focusing on field data from the Higaunon ethnic group of northern Mindanao, this article analyses five examples of water being employed as a hermeneutic for how Lumads locate themselves in relation to other ethnic groups, the state, modern Filipino society, and their own cultural traditions.
APA, Harvard, Vancouver, ISO, and other styles
2

Sebrero, Dirb Boy O. "Identifying the Subanens among the Lumads: A Case Study on Subaben Culture in the Philippines." American Journal of Multidisciplinary Research and Innovation 2, no. 2 (February 24, 2023): 1–6. http://dx.doi.org/10.54536/ajmri.v2i2.1066.

Full text
Abstract:
The Indigenous Peoples Rights Act of 1997 codified the use of Indigenous Peoples as reference to the ethnic minorities of the Philippines. Government officials and volunteers from the non-governmental organizations [NGOs], and the academic institutions, however, use the term Lumad as a reference to all ethnic minorities in Mindanao that share no common narrative. This paper is a case study exploring the lifestyles, and culture of the Subanens of Guimad, Ozamiz City, and whether they befit the existing Lumad Narratives. The use of term Lumad as reference to the Subanens of Guimad, Ozamiz City and all other ethnic minorities should be evaluated in order to guarantee that the distinct diverse identities, and cultures of these ethnic minorities are not reduced into a common, singular narrative.
APA, Harvard, Vancouver, ISO, and other styles
3

Espiritu, Belinda F. "The Lumad Struggle for Social and Environmental Justice: Alternative Media in a Socio-Environmental Movement in the Philippines." Journal of Alternative & Community Media 2, no. 1 (April 1, 2017): 45–59. http://dx.doi.org/10.1386/joacm_00031_1.

Full text
Abstract:
This study examines the role of alternative media in the socio-environmental movement for justice for the Lumad, the indigenous peoples of the southern Philippines, and the fight to protect the environment in the Philippines from extractive companies and mono-crop plantations. Using thematic textual analysis and framing analysis, the study analysed selected news articles, press releases and advocacy articles from <uri href="http://www.bulatlat.com">bulatlat.com</uri> and civil society group websites posted online from September to December 2015. Anchored on Downings theory of alternative media as social movement media and Fuchs theory of alternative media as critical media, the study reveals four categories of alternative media: (1) as giver of voice to the oppressed Lumad; (2) as social movement media used for social mobilisation; (3) as an alternative media outfit fulfilling a complementary role with the socio-environmental movement; and (4) as making social movements offline activism visible. It concluded that alternative media play a vital role in socio-environmental movements and the continuing challenge to mitigate the climate crisis.
APA, Harvard, Vancouver, ISO, and other styles
4

Paredes, Oona. "Preserving ‘tradition’: The business of indigeneity in the modern Philippine context." Journal of Southeast Asian Studies 50, no. 1 (February 2019): 86–106. http://dx.doi.org/10.1017/s0022463419000055.

Full text
Abstract:
What are the practical and cultural consequences of embracing the ‘Indigenous’ label? Despite universalising aspirations, the concept of indigeneity carries distinct political connotations in the Philippines, where the Indigenous Peoples’ Rights Act has created a bureaucracy that purportedly responds to the special needs of Indigenous Peoples, including the preservation of cultural traditions and securing title to ancestral lands. While laudatory on the surface, in practice the current legal and bureaucratic framework allows the state to impose its own definition of indigeneity, often compelling indigenous minorities to conform to stereotypes in order to acquire the fundamental rights and benefits that, by law, are supposed to be guaranteed. The Philippine states’ requirements for being recognised as ‘Indigenous’ are transforming how Indigenous Peoples maintain and perform their ancestral traditions, often leading to highly divisive internal debates about proper cultural and political representation. This article examines the case of Higaunon Lumads in northern Mindanao, who have been responding locally to over thirty years of national trends in participatory development that require increased engagement with government bureaucracy. I explore how ‘indigeneity’ has been defined and employed by Higaunons in the service of ‘preserving tradition’, the political and other consequences that have emerged in this context, and the perils of representing and commodifying indigeneity in modern Southeast Asia.
APA, Harvard, Vancouver, ISO, and other styles
5

Alejo, Albert E. "Strategic identity." Thesis Eleven 145, no. 1 (April 2018): 38–57. http://dx.doi.org/10.1177/0725513618763839.

Full text
Abstract:
This article introduces the concept of ‘strategic identity’ as a bridge between the indigenous peoples’ struggle for self-determination and their search for solidarity in the context of globalization, with a focus on the Lumads, or indigenous peoples in southern Philippines. The paper begins with an encounter with a global actor affecting a local community. We realize the impact of powerful, well-networked forces that challenge even the operation of the state. Without trivializing the threats associated with this model of globalization, we also insist that a realistic and hopeful approach may emerge if we acknowledge the many ‘selves’ in the indigenous peoples’ self-determination. At the heart of this proposal is a matrix that unpacks the complex ways that local, national, sectoral, and global actors can engage in conflict or solidarity with these strategic identity assertions. Solidarity work, then, becomes diversified and strategized in response to the evolving multiple indigenous identities that modernity paradoxically both endangers and engenders.
APA, Harvard, Vancouver, ISO, and other styles
6

Cabanilla, Gianina. "An Exploration of the Benefits of an Indigenous Community Learning Center's Mini-school library." School Libraries Worldwide, January 1, 2013, 91–99. http://dx.doi.org/10.29173/slw6855.

Full text
Abstract:
The purpose of this study was to discuss the benefits of the "lumad" (self-ascription and collective identity of the indigenous peoples of Mindanao, Philippines) school mini library. Additionally, the results of this study will aid the further research of indigenous people's (IP) perspective at the primary school (first six grades) in achieving higher self-esteem levels and increased literacy through the community learning centers' mini-school library.
APA, Harvard, Vancouver, ISO, and other styles
7

Sy, Jose Monfred C. "Till the land, defend the land: reflections on the critical place-based pedagogy of the Alternative Learning Center for Agricultural and Livelihood Development, Surigao del Sur." AlterNative: An International Journal of Indigenous Peoples, August 11, 2022, 117718012211159. http://dx.doi.org/10.1177/11771801221115925.

Full text
Abstract:
This study delves into the critical dimensions of agrarian education and practices in the Alternative Learning Center for Agricultural and Livelihood Development in Surigao del Sur, Mindanao, Philippines. Alternative Learning Center for Agricultural and Livelihood Development is an alternative Indigenous school for the Lumad peoples, a collective identity encompassing 18 ethnolinguistic groups in Mindanao. The school’s curriculum, contrapuntal to mainstream education, emphasizes agricultural practice as a subject component. Informants of this study, which includes two students, two teachers, and a curriculum designer, suggest that organic farming sustains both the food security of the school and the students’ commitment to defending their ancestral land. Reflecting through the syncretized lens of pedagogy and ecology, the study describes how the environmental knowledge construed by the schools’ composite pedagogy fosters a radical stewardship over the Lumad ancestral domain. This perception of land necessitates not only a pro-environmental ethic but also the organized resistance against resource dispossession.
APA, Harvard, Vancouver, ISO, and other styles
8

Molabola, Apple Jane, Allan Abiera, and Jan Gresil Kahambing. "“In the mountains, we are like prisoners”: Kalinggawasan as Indigenous Freedom of the Mamanwa of Basey, Samar." Rupkatha Journal on Interdisciplinary Studies in Humanities 12, no. 5 (October 17, 2020). http://dx.doi.org/10.21659/rupkatha.v12n5.rioc1s4n1.

Full text
Abstract:
The Lumad struggle in the Philippines, embodied in its various indigenous peoples (IPs), is still situated and differentiated from modern understandings of their plight. Agamben notes that the notion of ‘people’ is always political and is inherent in its underlying poverty, disinheritance, and exclusion. As such, the struggle is a struggle that concerns a progression of freedom from these conditions. Going over such conditions means that one shifts the focus from the socio-political and eventually reveals the ontological facet of such knowledge to reveal the epistemic formation of the truth of their experience. It is then the concern of this paper to expose the concept of freedom as a vital indigenous knowledge from the Mamanwa of Basey, Samar. Using philosophical sagacity as a valid indigenous method, we interview ConchingCabadungga, one of the elders of the tribe, to help us understand how the Mamanwa conceive freedom in the various ways it may be specifically and geographically positioned apart from other indigenous studies. The paper contextualizes the diasporic element and the futuristic component of such freedom within the trajectory of liberation. The Mamanwa subverts the conception of freedom as a form of return to old ways and radically informs of a new way of seeing them as a ‘people.’ It supports recent studies on their literature that recommend the development of their livelihood rather than a formulaic solution of sending them back to where they were. The settlement in Basey changes their identification as a ‘forest people’ into a more radical identity.
APA, Harvard, Vancouver, ISO, and other styles
9

Bridger, Emma. "Expanding Imaginations for a Post-2030 Agenda: The Interaction between Christian and Indigenous Spiritualities in the Philippines." Religion and Development, March 8, 2023, 1–24. http://dx.doi.org/10.30965/27507955-20220011.

Full text
Abstract:
Abstract Encounters with marginalised spiritualties and religions can assist in the creation of a post-2030 agenda that recognises the limitations of existing ideas of ‘sustainable development’ and ‘progress’, the necessity of which is evidenced by our worsening climate and ecological crisis. The acknowledgement that religion plays an important role in the lives of the majority of the world’s population has led to increased partnerships between religious communities, humanitarian and development practitioners, and policy makers. At best, this has resulted in fruitful partnerships with those whose world views fit into predefined understandings of religion and development. At worst, it has led to the instrumentalisation of religious and spiritual leaders to implement western, individualistic, capitalist, anthropocentric ideas of development. Knowledge flows have remained unidirectional with the aforementioned partnerships yet to see the transformative potential of engaging with a greater diversity of religious and spiritual communities when imagining a post-2030 agenda. This paper draws on ethnographic engagement and interviews with the Iglesia Filipina Independiente and Lumad Indigenous people in the Philippines to highlight how learned ignorance, encounters and horizontal relationships can expand individual and collective imagination – deconstructing imperial imaginations and prioritising people and planetary flourishing above profit. It highlights the potential way in which diverse subaltern, abyssal and decolonial movements can be engaged to support a burgeoning of ecologies of knowledge capable of challenging hegemonic understandings of ‘progress’ and ‘development’, essential to the post-2030 debate.
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Lumad (Philippine people)"

1

Legal Rights and Natural Resources Center (Philippines), ed. Voices of the Lumad. Diliman, Quezon City, Philippines: Legal Rights and Natural Resources Center-Kasama sa Kalikasan, 1994.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Institute of Spirituality in Asia, ed. Panagkutay: Anthropology & theology interfacing in Mindanao uplands (the Lumad homeland). New Manila, Quezon City, Philippines: Institute of Spirituality in Asia, 2017.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

A Mountain Of Difference The Lumad In Early Colonial Mindanao. Cornell University Press, 2020.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography