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(Dis)playing the indigenous body: the case of Indigenous Tribal Games (ITG) in the Philippines
Sport In Society
Abstract
A project approved by the Philippine Olympic Committee (POC), the Indigenous Tribal Games (ITG) advocates for indigenous empowerment through traditional sports. To accomplish this, a requisite for participating in the ITG is belonging to any indigenous group. Since the audience includes non-indigenous spectators, bringing indigenous players to the fore transports the ‘Other’ to the colonizer’s consciousness that the indigenous player can not only play, but even excel, in Olympic-patterned sports. This article focuses on two ITG competitions participated in by 43 Iraya-Mangyan players of Abra de Ilog and Puerto Galera, Mindoro (2013 and 2014). The findings suggest that ITG enabled a space for the players’ performative (dis)play. Transgressions through neocolonial impositions were necessary in awakening the players’ indigenous consciousness. The ITG advocates sought to empower their contested and tentative performative identities but it has also led to their disempowerment; that is, their ‘inclusion’ has unwittingly, yet also forcibly, ‘excluded’ them.
This paper investigated the level of beliefs, strategies in learning the Filipino language, and academic performance of indigenous students. The findings in the study served as basis for an enhancement program. The 74 participants were purposively chosen based on two criteria: they were members of the PAGLAUM, an indigenous peoples' organization of the University of Mindanao; and they were enrolled in Filipino subject. The descriptive-correlation method was used to ascertain the level of beliefs, strategies in learning language, and academic performance of indigenous students in Filipino. Likewise, the mixed method was utilized to substantiate the profile, level, correlation, and perception in learning Filipino language. Results showed that majority of the respondents were female, freshmen taking Bachelor of Science in Education, and belonged to the Manobo tribe. The levels of beliefs in acquiring the Filipino and direct and indirect strategies in learning the language were high; however, academic performance was average. Interestingly, the results showed linkage between sex and beliefs in language learning and strategies in learning language and academic performance; course and tribe; beliefs in learning language, strategies in learning and academic performance. Findings imply that sex affects the indigenous students' beliefs and strategies in acquiring Filipino language, and academic performance.
Introduction The concept of social movement is a well-established term in the sociological lexicon. The aim of this chapter is not so much to once again attempt to define a social movement or to offer criteria for determining when forms of collective action qualify as genuine movements. In fact, some of the examples I use to illustrate my argument are not taken from “social movements” properly defined.1 Rather, the aim is to explore what “movement” means, and to ask what is or can be said to be “moved” in the performance of opposition or extended protest. Social movement is a form of acting in public, a political performance which involves representation in dramatic form, as movements engage emotions inside and outside their bounds attempting to communicate their message. Such performance is always public, as it requires an audience which is addressed and must be moved. Following Goffman (1971) and others (for example, Schechner 1985; Hetherington 1998; Apter, chapter 7, this volume; Alexander, chapter 1, this volume), the application of a theory of performance calls attention to the place and space of movement, as well as how opposition is performed. Performance theory focuses on corporality, presence, and the pre-discursive, while at the same time including it. This allows us to better address questions concerning what happens when people enter a movement, how this affects their actions and the actions of others, and to ask how social movements move.
Anetso, a centuries-old Cherokee ball game still played today, is a vigorous, sometimes violent activity that rewards speed, strength, and agility. At the same time, it is the focus of several linked ritual activities. Is it a sport? Is it a religious ritual? Could it possibly be both? Why has it lasted so long, surviving through centuries of upheaval and change? Based on his work in the field and in the archives, Michael J. Zogry argues that members of the Eastern Band of Cherokee Nation continue to perform selected aspects of their cultural identity by engaging in anetso, itself the hub of an extended ceremonial complex, or cycle. A precursor to lacrosse, anetso appears in all manner of Cherokee cultural narratives and has figured prominently in the written accounts of non-Cherokee observers for almost three hundred years. The anetso ceremonial complex incorporates a variety of activities which, taken together, complicate standard scholarly distinctions such as game versus ritual, public display versus private performance, and tradition versus innovation. Zogry's examination provides a striking opportunity for rethinking the understanding of ritual and performance as well as their relationship to cultural identity. It also offers a sharp reappraisal of scholarly discourse on the Cherokee religious system, with particular focus on the Eastern Band of Cherokee Nation. © 2010 The University of North Carolina Press. All rights reserved.
Rethinking questions of identity, social agency and national affiliation, Bhabha provides a working, if controversial, theory of cultural hybridity - one that goes far beyond previous attempts by others. In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.
“Only middle-class academics could blithely assume that all the world is a text,” writes one of performance studies' leading figures. Conquergood argues for a hybrid discipline that celebrates experience and commingles the analytic and the artistic.
In this lively new book, Richard Giulianotti provides a critical sociological interpretation of modern sport. As global festivals such as the Olympic games and football’s World Cup demonstrate, sport’s social, political, economic and cultural significance is becoming increasingly apparent across the world. Its popularity alone means that sociologists cannot ignore sport.
Chapter-by-chapter, Giulianotti offers a cogent examination of a range of widely taught sociological theories and issues that relate to sport. These include functionalism, Weberian sociology, Marxism, postmodern sociology, and globalisation. The author’s use of an international range of case studies and research, about a wide variety of sports, helps to make his account especially accessible to undergraduate readers. ‘Sport: a critical sociology’ will therefore have strong appeal to upper-level undergraduates on courses such as sport and leisure studies, cultural studies, and modern social theory.
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