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Relevant bibliographies by topics / Taglog (Philippine people)

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Journal articles

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

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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

1

Tharmar Nataraja Moorthy, Ivan Nikkimor Lao Dinglasa, and Myrtati Dyah Artaria. "Development of Formulae to Determine Living Stature using Handprint Anthropometry of Tagalog People in the Philippines." Folia Medica Indonesiana 59, no. 3 (2023): 282–88. http://dx.doi.org/10.20473/fmi.v59i3.47573.

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Highlights: 1. This is the first-ever anthropological study on Tagalog people in the Philippines that has established formulae for determining stature using handprint length measurements.2. This study has generated formulae that are applicable for personal identification purposes within real crime scenes. Abstract Forensic science plays a crucial role in the pursuit of justice, particularly through the identification of physical evidence found at crime scenes, such as human fingerprints and handprints. This study aimed to develop formulae for determining living stature using the handprint anth

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2

Tamayo, Jose Antonio Lorenzo L. "SAYAW NG BATI: A PERSPECTIVE ON TRANSCULTURATION OF THE SPANISH COLONIAL HERITAGE IN THE SOUTHERN TAGALOG REGION OF THE PHILIPPINES." Különleges Bánásmód - Interdiszciplináris folyóirat 9, no. 1 (2023): 173–88. http://dx.doi.org/10.18458/kb.2023.1.173.

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Just like other dances that developed during the Christianization of the Philippines, the Sayaw ng Bati (Dance of Greeting), a dance performance conducted during the dawn of Easter Sunday in the Southern Tagalog Region, is a byproduct of transculturation, a process where the subordinate culture (the colonized) selects certain cultural items in the dominant culture (the colonizer) that fits their contexts and preferences. This paper then aims to elucidate how transculturation occurred in the Philippines that dramatically altered the precolonial heritage of the Filipino people during the Spanish

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3

Guieb, Eulalio III. "Tagalog Journalism in Renacimiento Filipino (1910-1913): Sowing the Seeds of the Nationalist Essay in Philippine Literature." Plaridel 10, no. 1 (2013): 121–50. http://dx.doi.org/10.52518/2013.10.1-09gebkmp.

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Tagalog journalism in the publication Renacimiento Filipino (1910-1913) can be deemed as one of the initial sowing of seeds of nationalist essay in Philippine literature. The twenty-eight essays by Francisco Laksamana, Faustino Aaguilar, Carlos Ronquillo, Precioso Palma, Julian C. Balmaseda, Iñigo Ed. Regalado, Dionisio S. Agustin and others examined for this study embodied the Filipinos’ sentiments on tearing down the bastion of dubious knowledge installed by both the outgoing Spanish colonizers and the intruding Americans. This study identifies four views that were criticized by the essays i

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4

Dreisbach, Jeconiah Louis, and Feorillo Petronilo A. Demeterio III. "INTERGENERATIONAL LANGUAGE PREFERENCE SHIFT AMONG CEBUANOS ON THE CEBUANO, FILIPINO, AND ENGLISH LANGUAGES." LLT Journal: A Journal on Language and Language Teaching 23, no. 2 (2020): 220–40. http://dx.doi.org/10.24071/llt.v23i2.2581.

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The historical linguistic conflict of the Cebuano people against the Tagalog-based Philippine national language has been evident in the literature written by Cebuano academics. However, there is no published empirical evidence that presents the on-ground language attitudes of the Cebuanos on the Cebuano, Filipino, and English languages. Employing mixed methods research, the researchers found that both generations predominantly use the Cebuano language for everyday communication. A significant difference was observed in the use of Filipino and English languages as the younger generation spoke i

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5

Crossley, John. "The Religiosity of Gómez Pérez Dasmariñas, Governor-General of the Philippines, 1590–1593." Philippiniana Sacra 48, no. 144 (2013): 241–52. http://dx.doi.org/10.55997/ps2002xlix144a1.

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Gómez Pérez Dasmariñas, who was Governor-General of the Philippines from 1590 until his death in 1593, was a very devoted and religious man. He was born and grew up in Galicia in northern Spain deeply influenced by St James, whose famous shrine at Santiago de Compostela was nearby. His most important mission in the Philippines was to “strive for the propagation of the holy faith among the natives.” He took this very seriously and, besides fortifying the city of Manila, he was involved in the foundation of the College of Santa Potenciana for young women, and the publication of Doctrina Christia

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6

Piscos, James Lotero. "Stewardship Towards God’s Creation Among Early Filipinos: Implications to Inculturated Faith." Bedan Research Journal 4, no. 1 (2019): 1–23. http://dx.doi.org/10.58870/berj.v4i1.1.

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An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts t

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7

Eballo, Arvin Dineros. "Gamay at Hiyang: Reconstructing Fray Juan de Oliver’s Declaracion de la Doctrina Christiana en Idioma Tagalog as a Catechetical Paradigm." Religions 13, no. 9 (2022): 832. http://dx.doi.org/10.3390/rel13090832.

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During the American annexation of the Philippines, a classic English catechism designed in a question-and-answer format known as the Baltimore catechism became popular. Apparently, that said catechism served as the standard Catholic catechetical text (lingua franca) in the country from 1900 to the late 1960s. There is no single best method and approach in the ministry of catechesis. However, cultural appreciation of the people is essential to realize purposeful and meaningful catechesis. In the celebration of the Quincentenario of the arrival of Catholicism in the Philippines, it is a fitting

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8

Ishii, Keiko, Jose Alberto Reyes, and Shinobu Kitayama. "Spontaneous Attention to Word Content Versus Emotional Tone." Psychological Science 14, no. 1 (2003): 39–46. http://dx.doi.org/10.1111/1467-9280.01416.

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A Stroop interference task was used to test the hypothesis that people in different cultures are differentially attuned to verbal content vis-a-vis vocal tone in comprehending emotional words. In Study 1, Americans showed greater difficulty ignoring verbal content than ignoring vocal tone (which reveals an attentional bias for verbal content); but Japanese showed greater difficulty ignoring vocal tone than ignoring verbal content (which reveals a bias for vocal tone). In Study 2, Tagalog-English bilinguals in the Philippines showed an attentional bias for vocal tone regardless of the language

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9

Melienia, Ingielly. "Vowel Pronunciation of English Words By Filipino Speakers in “Everglow” Short Movie." Jurnal DinamikA 2, no. 2 (2021): 62–80. http://dx.doi.org/10.18326/dinamika.v2i2.62-80.

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Language is a way of communication with other people. People can make conversation through a set of words that become a sentence. There is one language that uses as the International language to communicate with other people who come from other countries in this world. Thus, English is used as an intermediate language for communication. One of nations, that use English to communicate, is the Philippines. The research found some phenomena that exist when Filipino speakers speak English. There were two objectives to be analyzed in this study: to find out the English words that the vowel is chang

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10

Manapsal, Jessie D., and Mark Joseph Layug. "Kapampangan People and Their Language: A Case Study." Journal of Humanities and Social Sciences Studies 1, no. 2 (2019): 36–40. http://dx.doi.org/10.32996/jhsss.2019.1.2.5.

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This study aims to understand the Kapampangan people and their language settling at the heart of Central Luzon or Region III in the Philippines. This study attempts to address the origin of the Kapampangan people, their language and their influences on the Filipino culture as a whole. In spite of the fact that the province of Pampanga is in the midst of the Tagalog, Pangasinese and Ilocano speaking provinces, it remains united in language and, up to this date, used by the native Kapampangans. They believed that it is a member of the Malayo-Polynesian branch of the Austronesian language family

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