The Katig Collective

/// “Placenames tell the story of who we are and where we’ve come from. These new measures will ensure that our Welsh placenames – from legendary mountains like Cader Idris to Felin Wen, an old mill that tells the story of a small community, are protected for future generations while making it easier for everyone to get involved.”

[...] Dozens of placenames in Welsh, some hinting at ancient legends, others telling rich stories of how people used to live, have been submitted to a project designed to make sure they are preserved.

The Welsh government appealed for people to add historical names that may be missing from online maps so they could be saved for future generations. Within two weeks, about 200 submissions were received, including local Welsh language names for fields, hills and areas. ///

People submit Welsh placenames to protect linguistic heritage Entries include Welsh language names for fields and hills in move to ensure preservation of stories and legends

Ngayong Oktubre 20, samahan ang mga miyembro ng Mangyan-Iraya mula sa Sitio Malatabako, Occidental Mindoro, kasama ang UP Anthropology Society, na isiwalat ang kanilang kalagayan sa patuloy na panghihimasok ng Pieceland Corporation at paglabag sa kanilang karapatang-pantao nitong nagdaang taon.

Gaganapin ito mamayang 1:00-4:00 n.h. sa Palma Hall Room 316-318. < bit.ly/AnthroSocIPMonthReg >

In this presentation, [Warren Francisco explores] the roles emotions play as ‘conduits of collective action and mobilization’ by facilitating/constraining the various activities of a social movement organization. By drawing on data collected through ethnographic research, in-depth interviews, and documentary analysis, this study examines the case of the Cordillera Peoples Alliance (CPA), an indigenous people’s organization in the Philippines, to illustrate the relationship between emotions and a social movement organization’s activities – both latent and visible. In particular, [Francisco focuses] on the organization’s formation, continued existence, its members’ response to moral shocks, and its usage of collective action frames, and emotions felt, expressed, and embodied through its day-to-day activities in its 40-year history.

Join us for another session of the DAMÁ Brownbag Sessions. Admission is free and everyone is welcome.

16 October 2025 (Thursday) | 14:30–17:30
Lagmay Hall 304 | Palma Hall Annex
University of the Philippines Diliman
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While relatively more recent scholarship has provided a more nuanced conceptualization of emotions in the context of social movements, there is still a lot of ground to cover. In this presentation, I explore the roles emotions play as ‘conduits of collective action and mobilization’ by facilitating/constraining the various activities of a social movement organization. By drawing on data collected through ethnographic research, in-depth interviews, and documentary analysis, this study examines the case of the Cordillera Peoples Alliance (CPA), an indigenous people’s organization in the Philippines, to illustrate the relationship between emotions and a social movement organization’s activities – both latent and visible. In particular, I focus on the organization’s formation, continued existence, its members’ response to moral shocks, and its usage of collective action frames, and emotions felt, expressed, and embodied through its day-to-day activities in its 40-year history.

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Warren Francisco currently does research on emotions, collective memory, and contentious politics, His other research interests are environment and disasters, education, knowledge, and decolonization.

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The DAMÁ Brownbag Sessions is a project by the UP Department of History, College of Social Sciences and Philosophy and is funded by the UPD Office for Initiatives in Culture and the Arts (UPD-OICA) through the UPD-OICA Grants.

THE ATOM ARAULLO SPECIALS: LUPANG PANGAKO (2024)
Directed by Aaron Mendoza
October 9, 2025 | UPFI Cine Adarna | 2:30 p.m.
Registration form: https://forms.gle/TNvb9ZQ2NFadToVk6

Broadcast journalist Atom Araullo presents this documentary probing the ancestral domain of displaced Indigenous communities in Bukidnon, Palawan, and Boracay–now privately-owned land after being forcibly seized. "Lupang Pangako" sheds light on modernization at the expense of the environment and Indigenous Peoples, and shares IPs’ firsthand accounts of struggling to defend and return to the land that is rightfully theirs, in the face of intimidation.

AMBIENT IMAGES III | DAY 4
OCTOBER 9, 2025
2:30 PM | UPFI CINE ADARNA
FREE ADMISSION

THE ATOM ARAULLO SPECIALS: LUPANG PANGAKO (2024)
Directed by Aaron Mendoza
49 mins

In this rare and exclusive theatrical screening, journalist Atom Araullo exposes the often-unseen perilous lives of displaced Indigenous communities in Bukidnon, Palawan, and Boracay. Will these communities ever triumph in their arduous struggle against corporate aggression? Until when must they tirelessly persist in their fight for land? See the trailer here: https://www.youtube.com/watch?v=cPAXEOYDmzI

Araullo and Executive Producer Arilia Tolentino are scheduled to appear for a talkback after the screening.

This screening is made possible through the support of GMA Public Affairs.

𝐔𝐧𝐢𝐯𝐞𝐫𝐬𝐢𝐭𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐏𝐡𝐢𝐥𝐢𝐩𝐩𝐢𝐧𝐞𝐬 𝐃𝐢𝐥𝐢𝐦𝐚𝐧 𝐭𝐨 𝐇𝐨𝐬𝐭 𝐈𝐟𝐮𝐠𝐚𝐨 𝐂𝐮𝐥𝐭𝐮𝐫𝐞 𝐁𝐞𝐚𝐫𝐞𝐫𝐬 𝐢𝐧 𝐒𝐩𝐞𝐜𝐢𝐚𝐥 𝐑𝐞𝐬𝐢𝐝𝐞𝐧𝐜𝐲 𝐏𝐫𝐨𝐠𝐫𝐚𝐦

The University of the Philippines Diliman (UPD) is proud to announce the latest installment of its UPD Culture Bearers-in-Residence Program, featuring a project titled “Rhythms of the Rice Terraces: Hudhud Chants and Traditional Dances of Ifugao.” This special residency, running from October 7 to October 24, 2025, will be led by esteemed Cordilleran culture bearers Ruben Gumangan, Elvin Lupais Hangdaan, and Karl Wyne Wanawan.

The program offers a unique opportunity for the university community and the public to engage directly with the rich and living traditions of Ifugao. The residency will focus on the Hudhud Chants, a UNESCO-recognized Masterpiece of the Oral and Intangible Heritage of Humanity, which are epic poems traditionally sung during harvest time and other significant community affairs. In addition to the chants, the culture bearers will also share their knowledge of traditional Ifugao dances, providing a deeper understanding of the community's cultural and spiritual life.

The project aims to create a dynamic space for cultural exchange and engagement, bridging academic study with embodied practice. Through workshops, lectures, and performances, Gumangan, Hangdaan, and Wanawan will share their expertise, allowing participants to learn firsthand about the artistry, history, and significance of these indigenous art forms.

The UPD Culture Bearers-in-Residence Program is a flagship initiative designed to honor and preserve the country’s diverse cultural heritage by inviting indigenous, traditional, and enduring artist-leaders to share their knowledge on campus. By hosting these culture bearers, UPD reaffirms its commitment to promoting cultural awareness and fostering reverence for indigenous traditions. Leading this installment in its implementation are the Department of Speech Communication and Theatre Arts - Theatre Division Faculty: Asst. Prof. Roger Federico, Asst. Prof. Popo Amascual, and Mr. Jonas Gabriel Garcia.

Workshops available to the UP community are to take place every Monday during the duration of the residency, with sign-ups available. Classes of the DSCTA and affiliate departments will be the primary space of engagement for the culture bearers, with the last date October 24, being a performance/recital day for all involved and a keynote address by the culture bearer taking place at the Aldaba Hall at the University Theatre, 1:00 - 5:00 PM.

About the UPD Culture Bearers-in-Residence Program:
The UPD Culture Bearers-in-Residence Program is an initiative by the University of the Philippines Diliman that provides a platform for traditional and indigenous artists to share their knowledge and skills with the academic community and the public. The program seeks to foster a greater appreciation for the Philippines' rich cultural heritage and to support the preservation of traditional arts and practices.

/// Linguistically, Jèrriais's closest relative is Norman French, a dialect that dates back to the days when Normandy was still its own independent kingdom, and which incorporates many words from Old Norse, a legacy of the Normans' own Viking ancestry. Jèrriais shares much in common with the other languages of the Channel Islands, including Guernésiais (Guernsey) and Sercquiais (Sark), which are still spoken by a handful of people, and Auregnais (Alderney), which died out in the late 19th Century.

[...] As recently as the 1930s, Jèrriais remained the mother tongue for most Jersey-born people, but not everyone spoke quite the same version of the language. Since roads were poor and most islanders rarely travelled beyond their own home parish, every area of the island developed its own words, phrases and accents, which were often entirely different from those of their neighbours – an extraordinary fact on an island that measures just nine miles by five.

[...] During World War Two, the Channel Islands had the dubious honour of becoming the only part of the British Isles to be occupied: German troops landed on Jersey in June 1940 and remained until May 1945. With the British government focused on protecting the mainland from invasion (the summer of 1940 also marked the height of the Battle of Britain), the Channel Islands had little hope of rescue. Soon enough, food shortages, rationing, forced labour, imprisonment and even deportation became part of everyday life.

Instead of taking up arms, islanders found other, subtler ways to resist. They engaged in a campaign of passive resistance, and Jèrriais became central to their efforts. With its complex vocabulary and regional variations, the language was all but impossible for outsiders – even French-speaking Germans – to follow. As such, it made the perfect secret code, and islanders increasingly used it to exchange information, make clandestine plans against their occupiers and, occasionally, even mock their them right under their noses.

[...] Ironically, despite its wartime role, the use of Jèrriais declined at an alarming rate after liberation in 1945. Like many of Britain's minority languages, such as Manx, Gaelic, Welsh and Cornish, Jèrriais was derided as a language spoken only by the uneducated, and it had been in gradual decline since the late 19th Century – a trend that accelerated rapidly after the end of WW2.

"There was a feeling that English was the future," [linguist Geraint Jennings] said. "It was socially desirable to bring up English-speaking children. Speaking anything but English marked you out as a peasant. People were made to feel ashamed. They were ridiculed. There was a perception amongst native Jèrriais speakers that this is our language but it's a thing of the past. And we'll die with it."

[...] Since then, a concerted campaign has been made to bring the language back from the precipice. From 1999, when L'Office du Jèrriais was formed, the language has enjoyed a rapid resurgence. Over the last decade, the development of an education programme means all Jersey children can learn the language at school. Adult courses and language cafes have allowed older residents to learn the basics or brush up their vocabulary. Road signs and visitor sites are all now multilingual (in English and Jèrriais) to increase the language's visibility. And people all over the world have begun to rediscover the language, using L'Office du Jèrriais' online learning website, Learn Jèrriais, as well as language platforms like Linguascope and uTalk where Jèrriais has also been made available. Encouragingly, there was a huge uptick in interest during the Covid-19 pandemic.

Most importantly of all, Jèrriais achieved a major milestone in 2019 when, for the first time in its history, it was adopted by the island's government, the States of Jersey, as an official language alongside English and French.

[...] The revival has involved difficult choices, however. One of the major obstacles has been how to preserve all of Jèrriais' dialects: for new speakers, it's hard enough learning one language, let alone multiple versions. Modern Jèrriais has been standardised around the St Ouen version, which is the most widely spoken on the island – a controversial decision, as it inevitably means the nuances and subtleties of the lesser-spoken variants will be lost as the last generation of speakers passes away.

But attempts are being made to preserve as much as possible, through archives, interviews, oral recordings and audio-visual testimony.

[...] "What we haven't realised is how important these ties to the language are for us as islanders," [Francois Le Maistre] said. "Jèrriais is part of our culture. It's part of our folklore, part of our history. Our language is so rich in words, phrases and expressions which simply don't have any equivalent in English. If Jèrriais disappears, it's not just words we're losing. It's much more than that. We're losing part of who we are." ///

The British isle with its own language The UK entered WW2 on 3 September, 1939. Eighty years after the war's end, few people know that a British island's unique language was used as a clandestine code during N**i occupation

/// The Tumandok Indigenous People of Panay, the Jalaur River for the People’s Movement (JRPM) and Korean Transnational Corporations Watch lodged two complaints on Tuesday, August 26, against KEXIM and Daewoo Engineering and Construction Company before South Korean agencies, saying they were forced to seek justice abroad after failing to obtain redress at home.

[...] [T]he groups alleged that the project proponent failed to obtain the mandatory Free, Prior and Informed Consent (FPIC), and that consultations were carried out allegedly under intimidation, disinformation and coercion by state forces.

They said the dam has also submerged 500 hectares of ancestral land and forest, including Tumandok burial sites, causing loss of land and desecration of cultural heritage.

They said relocation sites offered to displaced Tumandok were “culturally inappropriate” and cut them off from traditional livelihoods.

The complaints also flagged the alleged militarization in Tumandok communities, citing surveillance, harassment and the red-tagging of project critics. ///

Groups seek justice in South Korea over abuses tied to Iloilo dam project The Jalaur River Multi-Purpose Project Stage II, an 80% finished megadam in Western Visayas, is built on Tumandok ancestral land with a P8.96-billion KEXIM loan

/// For Indigenous Peoples in the 21st century, statistical erasure remains an ongoing issue. A study of censuses undertaken between 2000 and 2008 found that, of the 184 countries included in the study, only 43 had attempted to identify Indigenous Peoples. A more recent study for the 2010 census round found that, of the 113 census-taking countries that were home to Indigenous Peoples, only 45% explicitly sought to identify them. Given the continuing invisibility of Indigenous Peoples in the censuses of many countries, and persistent problems with racial misclassification, some might welcome the twilight of the census. However, to do so would be premature. In the short term at least, farewelling the census is likely to increase rather than ease Indigenous data gaps, with negative impacts on the implementation of Indigenous rights.

It is useful to consider the countries that have transitioned to alternative census approaches, which are mainly in Europe. Very few collect ethnic, racial, or Indigenous-specific data. In some contexts, their legal frameworks prohibit it. Unlike census questionnaires, which are subject to a high level of scrutiny and testing, administrative data systems (e.g., health, tax, social welfare) are typically not designed for statistical, let alone census, purposes. Using such data to produce census-like information can be like retrofitting a square peg into a round hole. For Indigenous Peoples whose development agendas often include cultural and linguistic goals, administrative data are unlikely to produce data of cultural relevance.

[...] There are also ethical concerns. Free, Prior, and Informed Consent (FPIC) is a specific collective right that pertains to Indigenous Peoples, allowing them to give or withhold consent to a project that may affect them or their territories. However, FPIC is almost impossible to uphold in contexts where data are continuously being generated from interactions with government agencies. The populace may lack awareness of what data are being generated about them and how such data are being used. It is also much harder to opt out of systems built on population registers and administrative data than those that rely on enumeration conducted in person or online.

[...] Despite such concerns, there are opportunities to plug the inevitable data gaps left by the census, building on existing Indigenous-led efforts. In Canada, for example, First Nations peoples have been spearheading the First Nations and Inuit Regional Health Survey since the 1990s. They have also led surveys on oral health, early childhood, education, and employment, among other data collections, and developed the OCAP® principles of data Ownership, Control, Access, and Possession. In recent years, the First Nations Information Governance Center has been developing a First Nations–led network of regional information governance centers to serve First Nations across Canada.

[...] Initiatives like these build trust with communities and are more likely to generate data that are directly relevant to their information needs. But they also require considerable resourcing, including infrastructure investment and workforce development, to be feasible and sustainable. Whether governments will be prepared to divert some of the cost savings from census transformation to relocate into more decentralized, community-centered Indigenous data collection remains to be seen. ///

Census in crisis—further erasure of Indigenous Peoples? In 2013, demographer David Coleman wrote that the population census in its traditional form was heading toward its twilight. Its impending demise was being driven by digitization, rapid data transfer, and data linkage technologies. Declining census ...

During the Midyear Term, AY 2024-2025, members of the UP Department of Linguistics conducted six (6) different field activities in collaboration with local communities and institutions.