Members:
Ticman, Kristel Lobim; Toreja, Jenina;
Santiago, Mark; Fuentes, Kristine; Uy, Pauline
Section: SA21 - G
Strategy on organizing the order of tasks:
Strategy on organizing the order of tasks:
We started with the closest areas first and proceeded accordingly. We made sure to accomplish each task as we passed by each area so that we wouldn't waste time. We also invested time in talking to the locals as well so that we were sure that we were going the right way.
*Note: the blog is arranged according to how we did each task back when we were doing the fieldwork
________________________________________________________
________________________________________________________
PMA Tour
Ø What can you say about the PMA cadets’ lives? What were the highlights for you?
o Disciplined, controlled, and restrained would be appropriate and quite accurate adjectives to describe the lives of the PMA cadets. There is order in practically everything they do, from the time they wake to the time the sleep. There are many rules, regulations, and restrictions that must be followed – a huge part of what constitutes their daily routine. Everything Is very institutionalized.
o For us, one of the highlights is their ‘tradition’ with the cap. They must make sure their cap isn’t taken from them by any other cadet because the tradition is that whoever ‘steals’ another cadet’s cap will kiss the owner of it. We found this amusing especially since it showed a less serious side of the cadets’ life in the academy.
Ø Based on the briefing, what were the 1) do’s and don’t’s inside the campus, 2) honor codes and important values, 3) other elements which make cadets different from Atenean students? (Be objective esp. on the values!!! view the footnote at the bottom in addition to your answer here :D)
o Some of the do’s are to, obviously, follow orders or instructions especially by officers, upperclassmen or the things stated in the ‘cadet bible’, wear the proper uniforms, keep their things meticulously organized. Some of the don’ts are to publicly display affection with another cadet, step on or pass through the Borromeo field without any reason or permission to from authority, and for the lady cadets – to wear make-up and jewelry.
o A major part of their honor system is honesty or integrity – lying, cheating, and stealing are very unacceptable and can cause immediate expulsion from the academy no matter how simple the act may have been. As the honor code states, “We, the cadets, do not lie, cheat, steal, nor tolerate among us those who do so." No cadet is exempted from such a system. They also have the academy motto ‘Courage, Integrity, and Loyalty’ which reflects the main three values they uphold in the academy.
o One of the elements that make cadets different from Atenean students is the extent to which they uphold and observe their respective academies’ values. Another sociological use of such values perhaps would be to mold the cadets into nearly perfect individuals as compared to how Ateneo’s values are there guide the students, but are not forced upon to the extent that they would be sanctioned or expelled if they fail to genuinely uphold such values.
Ø What can you say about the way they hold their stance?
o The way they hold their stance very much reflects their life in such an institution. They have good posture, but at the same time it’s constantly formal and quite rigid. There is a great amount of control not just in the way they walk and move, but also in the way they stay still and keep their stance.
Ø What can be said about the freedom that the cadets have?
o Similar to the reading we had in class by Charon, the cadets do have freedom, but only to a certain extent – a very limited one. It is very evident in the day-to-day schedule they have. Majority of their regular days are spent on either attending class or fulfilling their duties. The only time that is referred to as ‘free’ time is from 7pm to 9pm, but like what one of the cadets said, it cannot really be entirely considered ‘free time’ since they spend those hours on homework, studying or preparing for the following day. Upon visiting the female cadets’ barracks, we were also able to find out from one of the cadets that they do get to surf the net, but only for academic purposes, and never for social networking purposes. They have more freedom in thought than freedom in action, but their freedom in thought is still controlled by the ideas and values that are to be upheld within the academy especially through the honor code and system.
Ø How is total institution applied in these setting? Provide the elements presented during the tour.
o Total institutions are all about resocializing. If were to apply the two-part process discussed in Sociology by John Macionis, the first part is where the new cadet’s existing identity is broken down by the academy’s authority. Personal clothing and items like make-up and grooming items are disallowed or taken away, and in replacement to such things they are given the same uniforms and items to be used. We saw how this was strictly observed as we toured the female cadets’ barracks. Short haircuts are given to both male and female cadets that make them all look more identical and less distinguishable, blurring out their individuality. Much of this first part is also seen in their Plebe Traditions. The second part of this resocialization would be the creation of a new identity for the cadet through the cadet bible, the honor code and system, the ideas taught in their classes, and through the punishments and rewards given.
Ø Other notable points of discussion you may want to share when we went with our own groups with escort cadet/s.
o One of the things we also came to realize after being enlightened on the life of a cadet is that these people undoubtedly have the passion and commitment for the things they do and the way they live in the academy. Despite the adjustments they had to make upon entering the institution, they learned to discipline themselves and commit themselves fully to this path in their life.
#resocialization #macionis #cadets #pma #structural functionalism #total institution #freedom
#resocialization #macionis #cadets #pma #structural functionalism #total institution #freedom
Task: Session at the Session Road
Person interviewed: Laperal Building employee
Applying the lessons we've learned in class, we can say that Structural Functionalism can be observed in this situation. Parts of an organism work together for the good of the whole, and in this case, since SM Baguio is a mall and the Laperal building covers more of renting out its space, it works together in maintaining the harmony of the city and its people by providing complementary services.
We found it interesting to note that there were differences in people's perceptions as to which building was the oldest especially in the way they chose which to base their concluding answer on regarding what the 'oldest establishment' was. In our case, the employee we interviewed based the oldness of Laperal building to that of the Cathedral's.
Task: Interviewing and Mapping
Interview Locals and Tourists
People interviewed: Local family - Mom with children; Tourist - Boy playing soccer
The Baguio trip was truly a memorable experience because we were able to personally feel the life of the place through our interaction with the locals. It’s common to be able to see and experience the place through the different tourist attractions; however, being able to see the place through the eyes of the locals helps you better understand the culture and history of the place.
The group headed to Burnham Park after successfully finishing the tasks needed at the Our Lady of Atonement Cathedral. It was just a short walk to the park considering that we didn’t have to use the taxi or jeep. It was a good thing that the weather was sunny because the place was filled with locals and tourists spending the afternoon lazing around.
We first interviewed a local family sitting near the edge of the park. They were very welcoming and even seemed glad that they were able to be of help to us. They explained to us that they went on picnics every weekend and that they would usually spend the time talking and catching up with each other. Looking around the whole vicinity of the place, we realized that the park was actually a suitable place for family outings during the weekend because of the spacious lot and greenery surrounding the area. We thanked them for their time and started on our next task of interviewing tourists. It wasn’t long before we spotted a group of foreigners playing soccer. Seeing as they were foreigners, we quickly assumed that they were tourists so we took the opportunity to interview one of them who was tying his shoe at one corner of the park. He seemed surprised at first that we actually wanted to interview him, but he understood the situation that we were in when we explained it to him. We learned that he came to the country to study so he was staying in Baguio as a student. The only reason that he was at the park that day was because he was playing soccer with his friends; however, other than that he would rarely go to the park.
This sharp contrast between how the locals and the tourists viewed the park could be because of the norms that they were exposed to. The locals were already exposed to the fact that Burnham Park existed for activities such as picnics and family gatherings. The foreign tourists on the other hand could have been exposed to a popular culture back in their country of using parks as a place to play soccer and other sports. We observed that they seemed to already be good at the sport so it could have been a popular game in their country. Without even realizing it, people’s thoughts and actions are heavily influenced by the place that they grew up in.
Mapping of Tourist Spots
People interviewed: Local - Laperal Building employee; Tourist - Man touring in Tam-Awan Village
This difference between the mentality of the local and tourist can be attributed to social interactionism. What they considered to be a tourist attraction or not could have been greatly influenced by the people that they communicate with, the things that they read and hear about Baguio, and a lot more factors. The way that they think a place is located or positioned on the map is also influenced by similar factors because it affects the way that they view Baguio. Cultural change could have also played a major role to what people still consider as a tourist attraction. The local named a lot of local parks while the tourist was able to name the Strawberry farms and Ambuklao Dam. The modernization of Baguio has welcomed the change in new places that weren’t once considered to be tourist attractions.
#Tam-Awan #Session Road #Social Interactionism #Cultural Change #Tourist Attraction #Social Mapping #Interview #Local #Tourist #Burnham Park #Popular Culture #Norms
Task: Steps to the Our Lady of Atonement Cathedral
Task: Public Market Expedition
Souvenirs:
Practical
Objects: baskets, walis tingting,
wooden handmade tissue holders, bamboo rice holder, hamper, back
scratcher, chimes
Food: peanut brittle, kaltan,
lengua, chocolate flakes, raw
honey, coconut jam, ube jam, crinkles, peanuts,
pork chicharon
Trinkets: strawberry shaped purses, wallets, keychain,
small guitar, sungka
Prices of the following products:
Potato - 35
|
Baguio Beans - 14/kilo
|
Broccoli - 30
|
Strawberry - 120/kilo
|
Lettuce - 60
|
Benguet Coffee - 180/kilo
|
Carrots - 30
|
Benguet Oranges - 25 each
|
Tomato - 40
|
Rice Wine - 100
|
Cauliflower - 40
|
Strawberry Wine - 100
|
What can be said about the local products
offered by Baguio to the tourists? Can you see a pattern on their
sameness/differences?
For our task at the public market, local
products and delicacies of Baguio were mainly sold, such as peanut brittle,
strawberries, broccoli, Baguio beans, Strawberry wine, cauliflower, etc. This
would probably be a norm for the vendors at the public market to have their
specialty products ready since they are meant for the regular tourists that
visit Baguio.
Aside from this observation, we also noticed
how the stalls inside the public market offered very similar products to each
other. As we got around the area more and were able to different stalls about
the products it was surprising to discover that not only were these vendors
selling the same products, but they were also selling the same brand of
products with other vendors. Probably almost all of them sell similar products
with similar brands it because these are already the best, and are the ones
that suit the tastes of the tourists or are appreciated by the majority. In
relation to sociology, this could be an indicator of Symbolic Interactionism.
The vendors, after having regular tourists come visit, have learned their preferences
in terms of the taste and even preferences in brands of food.
Compare the prices of the Baguio products to
what we have here in the city. How expensive are they from the prices of these
goods in Baguio.
Comparing the prices of the Baguio products
to the city, the fruits and vegetables are definitely cheaper there. For
example, a whole kilo of strawberries in Baguio were priced at P12O, is already
cheap compared here in Manila—purchasing even half a kilo of strawberries would
even be more expensive. The things we
needed to find in the task list were Baguio products, so they have to be
delivered all the way to the city hence those products are more expensive here
in Manila.
Task: Pinikpikan
Key informants: Lady and man selling Pinikpikan
How easy/difficult was it to find the
pinikpikan?
The pinikpikan was relatively easy to find
for our group. We came from the public market task and then proceeded to
finding the pinikpikan. Gladly, the area was close by so we didn’t have to walk
far, and we were able to make even more efficient use of our time by not being
shy about asking (credits to Lobim hehe) directions from the locals where the
pinikpikan was located. As a result, so
we didn’t get lost around the area and was able to find the pinikpikan right
after visiting the public market.
Who eats pinikpikan?
Pinipikan
is extremely popular with the people of the Cordilleras. To the Igorots or
mountain tribes the making of pinipikan is a very important ritual of
determining their fate, while the modern residents and visitors of Baguio just
eat it as a flavorful dish. (“The Ritual...”)
Elaborate. What is the cultural significance?
Which rituals was the pinikpikan present and why? Aside from your fieldwork
finding, you may check Google for this one.
"In reality,
its preparation is a ritual performed by Cordillera tribes to determine the
appropriate courses of action and their fate. It takes hours of careful work to
prepare an authentic Pinikpikan."(“The Ritual...”)
The first step in making pinikpikan
is beating the wings and neck of the chosen chicken until it dies. According to
the kuya making pinikpikan, the purpose is also for blood clot in the wings and
neck, which gives the dish flavor. And once the chicken dies, they burn it
until all its feathers fall off.
The chicken is
the then washed and cleaned to remove soot and dirt, then the claws, beak and
crown are removed. The intestines are inverted and cleaned, while the gizzard
is sliced open and cleaned. The intestines are then tied around the gizzard.
All these will eventually be included in the soup. Then the ritual cutting up
of the chicken begins. Remove the chicken head and set aside for cooking. Slice
the skin to dislocate the thighs, then slice under the neck to remove the
innards (stomach, intestines and gizzard). Guide the knife to slice under the
shoulder blade to separate the rib cage from the chest. Remove the chest,
leaving the rib cage intact with the internal organs (heart, liver, lungs).
Then limbs are separated from body, and all edible chicken parts, including the
head and innards, are thrown into a pot of water flavored with Etag or Itag and
boiled. The singed feathers are also used to give the soup a smoked flavor. The tribal priest is then called to
read the bile and liver. Calub is when the liver is covering the bile, and Cherwey is when the bile is completely
visible, which is a sign of good luck. This then determines the tribe's course
of action (i.e. hunting, planting, etc.). If the prognosis is Calub, the whole process is repeated,
and other chickens cooked this way, until Cherwey is achieved. Then limbs are separated from body,
and all edible chicken parts, including the head and innards, are thrown into a
pot of water flavored with Etag or Itag and boiled. The singed feathers are
also used to give the soup a smoked flavor. The headman is served what is
considered the best part, which is the whole center portion (ribs and innards).
The rest of the chicken is served as a viand.(“The
Ritual...”)
Applying to
sociological concepts, the making of the pinipikan for the tribes is an example
of a belief. They believe that this ritual is sacred and important as it
determines their destiny. Driven by this mindset, they deem this process with
more respect that normal people would and are willing to keep on repeating the
process of making pinipikan until they get it right.
References:
“The Ritual Preparation of the Pinipikan” Go Baguio. Web. 12 Feb 2013. http://www.gobaguio.com/pinikpikan.html#.URpIT2I-s
#norms #symbolic interactionism #beliefs #public market #pinipikan #souvenirs #Baguio
Task: Haunted Hunt
Key Informant: Saleslady at
the public market
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While listing down items
from the public market, we decided to ask the saleslady if she knew any areas
in Baguio which were haunted. She seemed puzzled at our question, but seeing
our faces and realizing we were serious, she enumerated the places she believed
were haunted:
· White House – Black Lady
· Teacher’s Camp – Black Lady
· Luwakan – White Lady
· Diplomat Hotel – White Lady
In compliance with the task,
we headed to the closest area she mentioned to have our picture taken: the
White House. We were surprised to find that there was an exhibit going on
inside, but the establishment itself is quite old. Looking at the pattern here,
we can see that all of the places mentioned are quite old, but are still in
business or are still areas that are accessible to the public. Applying the
sociological concepts we’ve learned in class, we can see that the stories of
these areas being haunted can be categorized into Structural Functionalism
because they serve as a way to control the people in the area who might pass by
these named places. The manifest function of them being rumored to be ‘haunted’
is to scare people, but its latent function is to either bring attention to
their establishment (thereby attracting more customers brought about by the
curiosity of possibly seeing a ghost), or chasing them away in order to avoid
possible damage (since these named areas are quite old already, so chasing away
troublemakers who might destroy anything could benefit them in the long run).
Reflecting about it now, we
were actually quite scared of going to any of these areas. It was even
difficult for us to approach the White House because we were afraid of what we
might see. We didn’t even want to go in anymore because of the fear. Overall,
we were just happy that we got our picture and we hastily left in order to go
to our next destination.
#haunted #Structural
Functionalism #ghost
Task: Igorot Hotspot
People interviewed: Igorot
in traditional costume – lola Igorot; Igorot in plain clothes – mom relaxing at
the park
In seeking to find
instructions on where to go and to also interview them for one of our previous tasks,
we ended up talking to a mom relaxing and eating with her family in Burnham park. We were
surprised to find out while we were asking her about where we could find
Igorots in their traditional wear (and where we could possibly find Igorots in
plain clothes), she candidly mentioned that they were Igorots themselves (which hit two birds with one stone). We
interviewed them before proceeding to the area where they said that the Igorots
who were still wearing the traditional costume were. Once we arrived at the
area (Botanical Park), we ended up interviewing these Igorots as well before
obtaining a picture with them (which came with a fee of P10 per head).
· Ask them about their culture
(i.e. language, rituals, beliefs, etc.)
o Talking
to the Igorots in traditional costumes and in plain clothes, they have mentioned
that they used to celebrate the ritual of the “Cañao”. This is a religious
ceremony usually celebrated with the community to give thanksgiving to a
bountiful harvest. In terms of language, both communities (those in traditional
costumes and in plain clothes) mentioned that they still use their traditional
language when communicating with co-Igorots. When communicating with other
people though, they have come to use either English or Filipino. Because of
globalization and colonialism, many of the beliefs they used to have are not
followed any longer (just like the belief of having to follow certain rituals
before doing a specific activity for good luck). They have come to adopt the
modern beliefs brought about by science and discovery, just like us who come
from the city. Applying the sociological concepts we’ve learned here, we can
see that one of the assumptions of Structural Functionalism is dominant in this
particular situation, and that is ‘evolution’. In one of our lectures in class,
evolution was defined as a particular change that “occurs
through the adaptation of social structures to new demands and needs and the
elimination of unnecessary or outmoded structures.” Because of our rapidly
developing world, many of the Igorot’s traditions and rituals had been deemed
unecessary and thus, many have moved on to the new beliefs to cater to the new
demands of the world around them. Despite this, we can say for sure that the
Igorots have not fully lost their culture, for they still continue to use their
traditional language among themselves. Applying our lessons in sociology,
language embodies culture, and if the language dies, the culture is lost.
Thankfully, they still continue to use their language up to this day (thereby
preserving a part of their culture).
o As we interviewed the two
groups of Igorots, we noticed that a lot of their traditions and rituals were
lost because of the rapidly changing times. It’s a bit sad to see how so much
of their traditions have been thrown away for more “modern” ways of doing
things. Their culture and traditions were what made them stand out, and as we
conducted the fieldwork, finding Igorots in plain clothes was one of the most
difficult things to do because they are no longer distinguished among the rest of
the people around us. We are slowly being molded into the same ‘shape’ brought
about the rules that society has laid out for us.
· Ask the Igorot wearing the
traditional costume why they are wearing it and for what occasion, and ask the
Igorot in plain clothes why they are not wearing their traditional costume.
o
Once
we asked the Igorot wearing the traditional costume why they are wearing it,
they said that their purpose was to gain money to sustain themselves as they
posed for the tourists that stopped by their area. It was more for the benefit
and entertainment of the tourists. The Igorot in plain clothes then told us
that they no longer wear their traditional costumes because there was no need
to wear them anymore. They also mentioned that majority of them already wear
regular casual clothes, and they are going along with the changing times. This
shows us that the concept of ‘conformity’ can also be applied here. They
conform to the current norms of wearing casual and modern clothes as opposed to
their traditional costumes.
o As we thought through their
answers, we’ve come to notice that even the Igorots are not exempt from the
pressures coming from society to conform and act in a certain way. They are
also affected by the rapidly changing times, just like you and me.
Observing the two groups we
interviewed more closely, we noticed that the group of Igorots who were still
wearing their traditional costume are only consisting of old women, while the
Igorots who were wearing plain clothes varied from young to old. Aside from
these differences, the ones wearing the traditional costume seemed to only wear
these garments in order to earn money. They stayed in the Botanical Park the
whole day awaiting possible ‘customers’ who would pose with them for pictures.
The Igorots in plain clothes, on the other hand, worked regular modern jobs and
spent their free time just like how you and I would spend our free time. These
differences are brought about by their choice of livelihood and capability to
do certain jobs. Most, if not all, of the Igorots wearing the traditional
costume were old women---majority of which could not really work in the modern
setting. In order to sustain themselves, they choose to wear these clothes to
attract tourists and earn money from the pictures they pose for. The Igorots in
plain clothes, on the other hand, have more options open to them because they
are significantly younger and most probably have had an education, which would
have prepared them for more modern jobs. It is because of these that these two
groups are quite different despite the fact that they came from one clan back
then. We can say that social conflict is present here as well. The old women do
not have other choices for earning money because of their background and ages,
while the younger Igorots have more opportunities (which is why they do not
have to wear traditional clothes to sustain themselves).
Looking back at our
interactions with these two groups of people, we can see that even though
certain groups of people may have come from the same clan (or have the same
ethnicity), they can still be extremely different. It was interesting talking
to these two groups of people and seeing what makes them so distinct from one
another.
#language #Structural Functionalism
#evolution #conformity #Botanical Park #culture #Social Conflict
Task: Local Art
Key informant: One of the local artists in Tam-Awan Village
Seeing
that the next destination was far, the group decided to take a taxi to Tam-Awan
Village. The village was located away from all the other places in the Amazing
Race so it took quite some time to reach it high up in the mountains even
though there weren’t a lot of cars on the road. Getting there was quite the
experience because the group was able to learn more about Baguio’s culture from
the extra friendly taxi driver who entertained us with his stories. He also
helped answer our queries on what the next best thing to do was after finishing
the tasks at the Tam-Awan Village.
Upon
arrival, the group rushed to buy the tickets and headed right straight to the
local artists. Only two members entered the village because of the time
constraint and price of the tickets. Even though the whole group was not able
to go up the village, it wasn’t long before everyone was immersed in the local
art. The whole Tam-Awan Village was already an artwork in itself so just the
mere act of being there was already enough for all of us to soak in a bit of
local art.
We
attempted to negotiate the price of the portrait; however, the local artist did
not agree to our requests. In our opinion, the cost of 100 pesos for one
portrait was a fitting price because his drawing looked really similar to
Lobim. He was able to capture of all her prominent features and at the same
time still be able to incorporate his own unique drawing style. While
sketching, he was kind enough to entertain our questions about the current
status of the local art industry. He explained to us that Baguio Art had its
own unique identity and that it didn’t necessarily have to mimic European and
American art. Baguio Art is known for its depiction of Cordilleran subjects and
its creative use of mediums readily available in the area. Local artists have
used mediums from the common ones such as paint and pencil to the unusual out
of this world ones like coffee and solar painting/drawing. Through the
maximization of all the resources around them, local artists were slowly able
to make a name for themselves both locally and internationally. When asked how
their current status was as a local artist in Baguio, they would happily answer
that it was very thriving. We believe that it a reason for this could have been
that tourists come to Baguio not only because of the cool weather but also
because of the properly preserved local art industry.
Having
said so many great things about the local art industry, it is no wonder that
art found in Baguio is specifically called Baguio art and not just generalized
as Philippine art. The styles used by the local artists are incomparable as
compared to the other artists found around the country. An example would be National
Artist of the Philippines of Visual Arts painter Benedicto “BenCab” Cabrera. He
is an internationally renowned artist from Baguio City. Although he was not
born and raised in the city of pines, it was there that he was able to hone his
talent and skills as a local artist.
Local
art is not just made to provide income for the artists, but it also serves as a
symbolic representation of the country that it came from. It serves the role of
symbolic interactionism wherein people create perspectives and ideas out of
their understandings of the different symbols used. Baguio art is heavily
influenced by the local culture, which is why the different values and beliefs
are usually incorporated into the different artworks. Perhaps this is why local
artists strive to become more innovative because they want to present an even
better image to the international community.
#BenCab
#Art #Creative #Social Interactionism #Tam-Awan #Caricature #Visual Arts
#Portrait #Values #Beliefs
Task: Bulol
Key
Informant: Taxi driver
It was
nearing 5:00 in the afternoon and we had one last task left on the list before
completing this exhausting but oddly exhilarating race. All six of us were giddy
and eager on the taxi ride to the cemetery. The ride to and from Tam-Awan was
quite far, so we took the time to ask our driver about what ‘bulol’ meant in
Ifugao. “Di makapagsalita ng husto o maayos,” he said, which is similar to our
equivalent of it in tagalog.
However,
one of the artists back in Tam-Awan spoke differently, saying it was a God of
the Baguio people. After further online research, the bulol is found to be the "Ifugao rice god," a carved
human figurine into which a certain class of anito is said to incorporate itself when worshipped. They are kept
indoors, and are usually made in pairs. Carved of narra wood (representing wealth,
happiness, and well-being), a consecrated bulol
has been bathed in pig's blood, had myths recited to it, and received offerings
of wine, ritual boxes, and rice cakes.
Task: Ilocano Expression
Key Informant: Baguio Public
Cemetery Guard
After finding out that we
were supposed to ask for an Ilocano curse word from the last person who helped
us get information on our last pit stop, we were quite unsure of how to
properly ask the guard (or any person, for that matter) without sounding like
mischievous children. But because of the desire to finish all of the tasks, we
decided to ask him while he led us to the oldest tombstone in the cemetery.
Before actually asking for the curse word, we first inquired if he was Ilocano.
Once he said yes, we proceeded with asking him about it. At first, he didn’t
understand what we were asking for. He thought we were asking for a “cheap
Ilocano”, because we said “meron po ba kayong alam na Ilocanong mura?” After
clarifying what we wanted to know, he gave us our password: “Ukin nam”. We
found out that this meant “putang ina mo” in tagalog. We were doing deviant
acts all day, so asking did not make us too uncomfortable anymore, but the
guard was slightly uneasy. He didn’t even want to elaborate on what it meant,
but with enough prodding, he told us its translation in tagalog. Applying the
concepts we’ve learned in class, we can say that what we’ve done here is an act
of deviance. This is because people don’t normally ask for curse words on a
daily basis. We might even say that it broke a certain more to an extent,
because cursing is associated with feelings of right and wrong (wherein it is
not right to curse, especially other people).
It was quite interesting to
note the guard’s reaction when we asked him for the Ilocano curse word because
we can see how people are really wired to react in certain ways because of how
society has shaped them. It felt like a mini deviance experiment because of the
reaction of the guard as he gave in to our request.
#deviance #mores #Ilocano
#curse words
Task: Tomb
Raiders
Key Informant: Baguio Public Cemetery guard
On our taxi ride, we also used the time to decide our cemetery game plan.
We spilt the group into three pairs; each with the task of listing 33 names,
while making sure each decade was represented:
ð Before 1900s
ð 1901-1920
ð 1921-1930
ð 1931-1940
ð 1941-1950
|
ð 1951-1960
ð 1961-1970
ð 1971-1980
ð 1981-1990
ð 1991-2010
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As soon as
we arrived and said goodbye to our taxi driver who’d been with us since
Tam-Awan, Lobim asked the guard by the entrance if it was alright for him to
show her the oldest and newest tombs in the cemetery, while the rest of us
began listing down names. We’d
originally imagined this task to be tedious and spooky because it was the cemetery
and 100 seemed like such a huge number, but after splitting the work, we
realized we only had to list down about 17 names each plus the sun was still up
so it wasn’t all that scary.
Sociological Reflection
Going around writing down names on tombstones, some
of us even took photos, felt as if we were violating norms. A cemetery, as
dictated by our culture, is a place meant for honoring the dead, not one for a
bunch of teenagers to roam around listing down names off tombstones just to win
a race and A’s for their next three SA quizzes. We visit it when someone dear
passes on, and during All Soul’s Day, which we spend in prayer and remembrance.
So going to a cemetery, which housed none of our relatives, only to list down
names and not pay our respects felt odd—deviant even.
Blog
Questions
Nonetheless, it took us about 30 minutes before we
all met at our rendezvous point near the cemetery entrance. By then, we each
began manually computing their ages and tallying the decades with the highest
mortality rate. After bouts of panicked math and the occasional shriek, we
found that 1991-2010 had the highest mortality rate. Here are some photos of
our lists of names with ages, oldest and newest tombs, as well as the tally for
mortality rate:
Mortality
rate tally for each decade; 1991-2010 winning with a landslide
Oldest Tomb
Newest Tomb
The decade with the highest mortality rate ended up
as the most recent one. It’s highly possible that we’ve come up with this
answer because population continuously boomed during the latest decade,
especially in the 2000’s. A higher population heightens mortality rate.
Modernity had also begun to make its way into the Filipino culture—and though
this may have improved our field of medicine, it has also deteriorated health
with emerging fast food, artificial and unhealthy practices made more
accessible to people through advancement in technology, fueled by money. The
long-living elders begin to die out during this decade, replaced with
youngsters with shortening lifespans and the increasing rate of abortion.
The decades with the second and third highest
mortality rate are actually the two prior to the highest, namely 1971-1990.
This suggests that mortality rate is an upward curve, increasing as the years
go by. According to online sources, inadequate health care for poor women
during pregnancy and for their babies after birth, drug addiction among
pregnant women, and the high birth rate among teenagers are few factors that
account for mortality rate.
With regards to the names we’ve gathered, a huge bulk
of them is the very traditional “Filipino” kind—those with a hint of Spanish,
often ending with vowels. There were also a number of very “English” names like
Robert, Justin, Lucy and the like. Rarely did we come across Korean or Chinese
names, and this suggests how their people prefer to bury the dead, through
cremation or perhaps hindrances of locational preferences made them opt to be
buried in their motherland.
After around 10 minutes of fumbling with calculators
and fast math, we sent the password to ma’am at exactly 5:30 pm and scrambled
to get a taxi as soon as the phone lit up with the message: ‘First to get here
gets top spots’. We practically ran out of the cemetery and started waving
around like crazy for a taxi, which miraculously conjured before us in under a
minute.
We hopped in, high with our impending success. We
could smell our A in the air, recounting events and saying to each other what
we weren’t able to for the past three hours because of our fear of the ticking
clock.
Nonetheless, we arrived back at Hotel Cosmopolitan
sooner than we’d imagined, spilled out of the taxi and sprinted across the
street, welcomed with the sight of an awaiting ma’am Emily, an empty lobby and
the wonderful feeling of almost four hours of hard work paying off.
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