FELIPE LANDA JOCANO

Professor Emeritus PhD Anthropology (University of Chicago) Anthropology/Southeast Asia-Philippines (http://ac.upd.edu.ph/index.php? option=com_content&view=article&id=68:dr-f-landajocano&catid=62:professors-emeriti&Itemid=142)

Felipe Landa Jocano is a Professor Emeritus at the Asian Center of the University of the Philippines and Executive Director of PUNLAD Research House, Inc. He has authored numerous books on various aspects of Filipino Society and Culture. (http://sciencestage.com/g/2887058/f.-landa-jocano.html) FELIPE LANDA JOCANO, the first Filipino Doctor of Philosophy in Anthropology, was born on February 5, 1930 in Cabatuan, Iloilo. The youngest son of Eusebio Jocano and Anastascia Landa of Barangay Salacay, he is currently Professor Emeritus at the Asian Center of the University of the Philippines and Executive Director of Punlad Research House, Inc. Prior to assuming the directorship of Punlad, he served the University of the Philippines in various administrative capacities. He was formerly director of Philippine Studies of the Asian Center, head of the Asian Center Museum Laboratory, dean of the Institute of Philippine Studies Program of the then Philippine Center for Advanced Studies, and chairperson of the Department of Anthropology of the then College of Arts and Sciences, University of the Philippines. Jocano received his MA (1962) and PhD (1963) degrees in anthropology from the University of Chicago, Illinois, USA. He also holds a general BA degree from the Central Philippine University in Iloilo City. To date, he has written several books on various aspects of Filipino society and culture. Among the most recent ones are: Filipino Worldview (Ethnography of Local Knowledge), 2001; Work Values of Successful Filipinos, 2000; Hinilawod: Adventures of Humadapnon [Tarangban I], 2000; Working with Filipinos: A Cross-Cultural Encounter, 1999; Management by Culture, Revised Edition, 1999; Towards Developing a Filipino Corporate Culture, Revised Edition, 1999; Filipino Prehistory (Rediscovering Precolonial Heritage), 1998; Filipino Indigenous Ethnic Communities (Patterns, Variations, and Typologies), 1998; Filipino Social Organization (Traditional and Family Organization), 1998; and Filipino Value System (A Cultural Definition), 1997. He received a number of awards, among them the Ten Outstanding Young Men Award (Philippine Chamber of Commerce, 1965), Cultural Heritage Award (Republic of the Philippines, 1971), Chicago Folklore Award (University of Chicago, 1963) and Roy D. Albert Award for Outstanding Work in Anthropology (University of Chicago, 1963). In 1977, he was cited as the Most Outstanding Ilonggo.

On September 9, 2000, he was given a special citation for a lifetime of writing and publishing on various aspects of Philippine culture by the Manila Critics Circle during the 19th National Book awards, held at SM Megamall in Manila. (http://www.iloiloviews.com/felipe-landa-jocano.html) Books: Working with Filipinos: A cross-cultural encounter Work values of successful Filipinos Filipino Indigenous Ethnic Communities: Patterns, Variations, and Typologies (Anthropology of the Filipino People II) Filipino Worldview: Ethnology of Local Knowledge Folk Medicine in a Philippine Municipality Towards developing a Filipino corporate culture: Uses of Filipino traditional structures and values in modern management Growing up in a Philippine barrio Slum As a Way to Life: A Study of Coping Behavior in an Urban Environment Problems & methods in the study of Philippine indigenous ethnic cultures: A preliminary overview Management by culture: Fine-tuning modern management to Filipino culture (http://www.goodreads.com/author/show/1098669.F_Landa_Jocano)

MELBA PADILLA MAGGAY

Institute for Studies in Asian Church and Culture

MELBA PADILLA MAGGAY (Ph.D.) is the founder and president of the Institute for Studies in Asian Church and Culture (ISACC) in Quezon City, Philippines. She is an anthropologist who specializes in intercultural communication and has served as a research fellow at the University of Cambridge under the auspices of Tyndale House. (http://equalitydepot.com/changingtrendsinrelationshipsbetweenmenandwomen.aspx) She is a three-time winner of the Don Carlos Palanca Memorial Awards for Literature. (http://www.center4media.org/events/speakers/dr-melba-padilla-maggay/) Dr. Melba Padilla Maggay is a writer and social anthropologist. She holds a doctorate in Philippine Studies, a masteral degree in English Literature, and a first degree in Mass Communication. Dr. Maggay has won top Palanca literary prizes in English essay writing. A specialist in intercultural communication, she was Research Fellow on the subject at the University of Cambridge under the auspices of Tyndale House. She has lectured on this and other cross-cultural issues worldwide, including a stint as Northrup Visiting Professor at Hope College, Michigan and Visiting Lecturer at All Nations Christian College in England. She is APCIs consultant for the elementary Reading series. (http://www.allnationspublishing.com/pages/Authors.html)

Books: Pahiwatig: Ateneo de Manila University Press, 2002 Transforming Society: Institute for Studies in Asian Church and Culture, 1996 (http://openlibrary.org/a/OL314302A/Melba_Padilla_Maggay)

MANUEL ELIZALDE

Manuel Elizalde Jr., a wealthy Filipino official who caused a sensation in 1971 when he announced that he had discovered a tiny tribe of people who had lived for thousands of years in such blissful Stone Age isolation that they had no word for war, died on Saturday at his home in Makati, a Manila suburb. He was 60, and some scientists say he was one of the world's master hoaxers. His family gave no cause of death. To the wave of anthropologists, archaeologists and others who descended on Mindanao, in the southern Philippines, in the early 1970's, the 24 people Mr. Elizalde said he had found there in June 1971 seemed too good to be true. Calling themselves Tasadays, after their sacred mountain, they were hunter-gatherers who never ventured far from their cave dwellings, had no notion of agriculture, went around naked or in leaves, lived in perfect harmony and said they had assumed they were the only people in the world, even though a population of farming people lived only a threehour walk through the dense jungle. There were those who were suspicious from the beginning. For one thing, Mr. Elizalde was something of an iconoclast. A Harvard-educated scion of one of the Philippines' wealthiest families, he had given up his hard-drinking playboy ways to champion the nation's beleaguered minorities, first as a private citizen and later as a member of President Ferdinand E. Marcos's Cabinet. Mr. Elizalde affected such an interest in primitive youth that he and his wife adopted 50 children from minority groups. He was also something of a publicity hound. By the time he learned of the Tasadays, from a hunter who had stumbled on them some years earlier, he had already made a name for himself -- and some powerful enemies -- by defending the nation's primitive minorities from the incursions of loggers and other commercial interests. Still, the initial wave of social scientists who visited the Tasadays were convinced they were who they and Mr. Elizalde said they were. Their enthusiastic reports led to a book, ''The Gentle Tasaday: A Stone Age People in the Philippine Rain Forest,'' by John Nance; glowing accounts in The National Geographic, and extensive television coverage.

Expressing fear that the Tasadays' habitat would be destroyed by the encroachments of civilization, the Marcos Government created a 46,000-acre preserve for them and put it off limits to loggers and farmers. Skeptics were dismayed in 1974 when Mr. Elizalde, citing a need to protect the Tasadays from exploitation and the harmful effects of too much contact with civilization, blocked any further visits by social scientists. The area remained off limits until after Marcos was deposed in 1986. Then, as outsiders again made their way to the Tasaday preserve, doubts about them became rampant. Some anthropologists had called their story implausible from the beginning. Among other things, they pointed out, their caves lacked the middens, or trash heaps, that would have been expected of peoples living there for centuries. It did not help when members of a neighboring tribe said Mr. Elizalde had paid them to take off their clothes and pose as Tasadays for visiting journalists and others. Mr. Elizalde, who had been forced to leave the Philippines in 1983 after a falling out with Imelda Marcos, the President's wife, settled on a coffee plantation in Costa Rica with more than a dozen young Filipino girls. It did not add to his reputation when the Costa Rica Government expelled him in 1986, citing scandalous reports of what went on inside his heavily guarded compound. He returned to the Philippines in 1988, helped manage his family's extensive business interests and tried unsuccessfully to rekindle his political career. A 1993 nomination to be Ambassador to Mexico was withdrawn after it created a political furor over Mr. Elizalde's ties to the Marcos administration and his role in what was then widely perceived as the Tasaday hoax. Since 1971 the Tasadays have virtually merged into neighboring groups and picked up so many trappings of modern civilization that they can no longer be studied as unique primitives. But the debate over their origins still rages. For all the questions of plausibility and the reports that they were paid to fake the degree of their primitive status, some social scientists still believe they had lived for a few centuries in complete isolation.

It was a reflection of their rapid acculturalization that in 1988, several members of the tribe filed a libel suit against anthropologists who had called them fakers. ''We are the forest,'' one of the women said before affixing her thumbprint to the complaint. ''We are the Tasaday. We are as real as the forest and the flowers and the trees and the stream.'' It was an eloquent declaration, and one that would undoubtedly have been given more credence if it had not been made at Mr. Elizalde's Manila mansion by an interpreter he supplied. His survivors include two sons, Manuel 3d and Miguel; a daughter, Mia, and a brother. Photo: Manuel Elizalde Jr. in 1972 on Mindanao with children of the Tasaday. Many doubted his tale of a primitive tribe isolated since the Stone Age. (United Press International) (http://www.nytimes.com/1997/05/08/world/manuel-elizalde-60-dies-defender-ofprimitive-tribe.html?pagewanted=1) Philippine official and amateur anthropologist who in 1971 announced the discovery in Mindanao of the Tasaday, a tiny, primitive tribe living in isolation in the rain forest in such harmony there was no word for "war"; he was later accused of having perpetrated a hoax, and the controversy was never completely settled (b. 1937?--d. May 3, 1997).( http://www.britannica.com/EBchecked/topic/184939/Manuel-Elizalde)

ALFREDO E. EVANGELISTA
Anthropologist Alfredo Evangelista, one of the pioneers of the National Museum, related stories on how the National Museum separated from the Bureau of Science in the 70s and took shape under the directorship of Robert Fox, Galo Ocampo, and Gemma Araneta,

until it became a museum in charge of 19 branches around the archipelago. He focused on the development of the Museums collection and discussed the difficulty of managing the institution and pursuing its agenda given the museums small budget. From his presentation, it was clear that the curators agenda as custodian is to build a museum because people need a space in which to store the representatives or remnants of their material culture. One of Evangelistas anecdotes was about how a group of school children were disappointed when they found out that they could not view the skull of the oldest human found in Palawan, that their teacher found an alternative to the display. The story emphasized that audiences will come if museums have their collections in place. From what Evangelista discussed, curatorship could be defined then as management with the objective of creating a space where knowledge about history and patrimony could be disseminated. (http://www.ncca.gov.ph/about-culture-and-arts/articles-on-c-na/article.php?i=83&subcat=13)

MICHAEL L. TAN

Dr. Michael L. Tan, medical anthropologist and chair of the Department of Anthropology at the University of the Philippines. Dr. Tan has also served in the National AIDS Council and National Drug Committee of the DOH and is a member of the WHO Expert Panel on Drug Management Policies. (http://www.admu.edu.ph/index.php? p=120&type=2&aid=7559) Tan started by tracing the history of anthropology in the country. He highlighted the observation that introduction of courses in anthropology in the Philippines by the Americans through UP was evidence that the colonial government viewed anthropology as instrumental in colonizing the Philippines. Tan further said that Filipinos during Spanish and American times had been subject of Western anthropologists, whose representations of Filipinos have become part of our lifeworlds and daily lives, shaping the way we define self, gender, community, race, citizen, nation. During such times, anthropologists followed the Social Darwinist line and believed in a hierarchy of races. Even Filipino anthropologists, trained through University courses, looked condescendingly at fellow non-Christian Filipinos as other and did so with a preoccupation with racial types, religious differences, and a dichotomy between the civilized and uncivilized. Consequently, indigenous communities remained othered. This prevailed up to the 1970s when the Tasadays were discovered. Tan said that starting in the 1960s, anthropology began a shift toward a post-anthropology age, where natives, as anthropologists, can become more introspective and reflective. Thus, UP might be able to work toward a more engaged anthropology, for the public interest, Tan said. He later specified this engagement as social. The anthropology department, for example, now works closely with medical schools to help future doctors become more culturally competent by understanding the multicultural contexts of health care. The department chair and Philippine Daily Inquirer columnist also enumerated contemporary issues and themes which anthropology can delve into. These include the Filipino diaspora; the importance of non-places such as airport lounges, fast-food restaurants, and cyberspaces; bioethics; and gender and sexuality in medicine, government, and civil society. Tan envisions anthropology as taking part in a national storytelling that recognizes diversity and that will help bring out the different voices in the Philippines. In summary, Tan suggested that anthropologists write more about Filipinos and daily life, and not just about the exotic. We need to bring back to the people their own themes, he added. Dr. Tan said his paper was a work in progress. (http://www.up.edu.ph/upnewsletter.php?issue=39&i=614)