The pineapple is a traditional American symbol of hospitality.

When colonial sea captains returned from their

tropical voyages, they would take pineapples from their cargo and hang them on their front door or gatepost as a
sign of welcome and hospitality. Later, people began carving pineapple designs into doorways and gateposts.
Pineapples are still given today as a symbol of welcome or friendship.

The pineapple has been a symbol of hospitality since the days of the early American colonies.
The legend began with the
sea captains of New England, who sailed among the Caribbean Islands and returned to the
colonies bearing their cargo
of fruits, spices and rum.
According to the legend, the captain would spear a pineapple on a fence post outside his
home to let his friends know
of his safe return from sea. The pineapple was an invitation for them to visit, share his food
and drink, and listen to tales
of his voyage.
As the tradition grew, colonial innkeepers added the pineapple to their signs and
advertisements, and bedposts carved
in the shape of a pineapple were a common sight at inns across New England.
The legend has continued to the present, and frequently one sees the pineapple symbol in
hotels and restaurants to signal
the presence of hospitality.

Alfredo E. Evangelista
From Wikipedia, the free encyclopedia

Alfredo E. Evangelista (1926 October 18, 2008) was a Filipinoarcheologist.[1]

Contents
[hide]

1Biography

2Educational Background

3Works and Contributions

4References

Biography[edit]
Alfredo Esguerra Evangelista was born in Davao City on September 22, 1926. He also finished his
primary and secondary education in Davao City. His parents, Catalino N. Evangelista from
Pangasinan and Filomena S. Esguerra from Dumaguete City, initially did not support the idea of
Fred as an archaeologist; they wanted him to be a lawyer.
He was married to Perfecta Gonzales.
He continued to head the Anthropology Division of the National Museum of the Philippines until his
retirement as its deputy director in 1989.[1]
Alfredo E. Evangelista died at his home in San Pedro, Laguna, on October 18, 2008, at the age of
82.[1]

Educational Background[edit]
Evangelista obtained his Master's degree in anthropology in 1959 from theUniversity of
Chicago under the Fulbright Program.[1] He joined the National Museum of the Philippines following
his graduation from Chicago.[1]
Evangelista's first encounter with archaeology came to him, at the age of 25 years, in his
college, University of the East, in 1951, when Wilhelm Solheimtaught a Social Science course there.
It was this encounter that led Evangelista and many other Filipinos to the field of Archaeology.[2]
In November 1949, while an undergraduate student, Evangelista and his classmate Arsenio Manuel,
were chosen by Wilhelm Solheim, a graduate student at the time, in archaeological digs supervised
by Professor Beyer. He and his team excavated sites from the bondoc peninsula up to Masbate, in
the Batungan Mountain range. Here they uncovered pottery specimens dating back to the Neolithic
age.[3]

Works and Contributions[edit]

Evangelista's first encounter with archaeology came to him in 1951, when he was in his 20s, to his
college when was a student of Wilhelm Solheim, who taught Anthropology. Solheim asked for
volunteers that summer to accompany him in the field in Masbate at the Batungan Mountain,
Evangelista volunteered, this was where his passion and love for archaeology started. Wilhelm's wife
even talked to the Director of the National Museum at that time, Dr. Quisumbing, for Evangelista to
become a Laboratory Helper.[2] During the Masbate undertaking, to which they returned to in 1953,
they excavated the Makabog Burial-Jar Site together. Evangelista also assisted Solheim when they
uncovered the Kalanay Cave Site in 1951 and worked together the entire excavation in 1951 and
1953. .[2]
In 1955 Evangelista excavated a site in Arroceros in Manila, however, no published reports are
found. Amid 1956, Evangelista and his fellow National Museum researcher, Robert Fox, The group
undertook an archaeological excavation in Bato Caves, Sorsogon in 1956 which yielded a burial jar
and stone tool assemblage.[2]

During 1957 Evangelista excavated Carrangla, Nueva Ecija a probable Neolithic jar burial site was
known to have lithic tools, however, no porcelain, stoneware or metal, this site is, according to
Solheim: "so far inland in northern Luzon has always been a puzzle ." [2]
From August to September 1961 Evangelista attended the Tenth Pacific Science Congress in
Honolulu, attended a Philippine conference in late November he talked on the archaeology in the
Philippine Islands, growth, development, also its current status and problems, in December
Evangelista represented the Philippines at the International Conference on Asian Archaeology in
New Delhi and also presented his work on finds in the Philippines showing trade relations with
Indian, Chinese and Thai sources.[2]
From July 1973 to August 1991 Wilhelm Solheim visited him in the directors office often and saw that
he was very busy in running the museum without the official position, due to the official director
disliking Evangelista and thus preventing him from getting promoted. Shortly after his retirement in
1991 he started teaching at the University of Santa Thomas. It is obvious from his Partial
Bibliography that I have been able to assemble that he was a very talented man. [2]

F. Landa Jocano
From Wikipedia, the free encyclopedia

F. Landa Jocano
Born

Felipe Landa Jocano

February 5, 1930
Cabatuan, Iloilo, Philippine Islands

Died

October 27, 2013 (aged 83)

National Filipino[1]
ity

Occupati Anthropologist
on

Known f

Significant body of work within the field of

or

Philippine cultural anthropology, widely

recognized as "the countrys foremost
cultural anthropologist"[1] during his lifetime.
Proponent of the Core Population Theory of
the peopling of Southeast Asia

[2]

Felipe Landa Jocano (February 5, 1930 October 27, 2013) was a Filipino anthropologist,
educator, and author known for his significant body of work within the field of Philippine
Anthropology,[3][4][5] and in particular for documenting and translating the Hinilawod, aWestern
Visayan folk epic.[3] His eminence within the field of Philippine anthropology was widely recognized
during his lifetime,[3] with National Artist F. Sionil Jose[1] dubbing him "the countrys first and foremost
cultural anthropologist"[3]
Jocano served as 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.[6]
Contents
[hide]

1Biography
o

1.1Early life and education

1.2Return to Iloilo, interest in folklore, and work at the National Museum

1.3University education and teaching career

2Pioneering use of Participant Observation in Philippine settings

3"Hinilawod: Tales From The Mouth of The Halawod River"

4Core Population Theory

5Personal life

6Partial list of published books

7References

Biography[edit]
Early life and education[edit]
Jocano was born in Cabatuan, Iloilo in 1930[3] - the ninth of eleven children born to Eusibio Jocano, a
persevere farmer, and Anastacia Landa.[7]
He finished his elementary studies at a public school in Iloilo, and then ran away to Manila because
his family could not afford to send him to high school. [3][4] He eventually graduated from the Arellano
High School in Manila, working his way through to graduation. [7] After this, he tried to enroll in some
college courses, but distractions and an illness forced him to return to his native Iloilo in 1954, [3]
[4]
where we eventually earned a Bachelor of Arts degree from the Central Philippine University in
1957.[8]

Return to Iloilo, interest in folklore, and work at the National Museum [edit]
It was during Jocano's period of return to Iloilo that he first developed an interest in folklore. [3] This
interest brought him into contact with Robert Fox, then an anthropologist working for the National
Museum of the Philippines, who got him a job as "research aid" at the museum - doing mostly
janitorial work. Through his work ethic and by taking the initiative to draw the museum director's
attention to his typing skills, Jocano was eventually moved to the museum's typing pool. [4]
Work at the National Museum inspired Jocano to write a series of articles discussing Philippine
legends surrounding plant and animal life, which was published in the Manila Times. The
Department of Education took note of the series and asked Jocano if it could be published in
"Diwang Kayumanggi", a high school teaching supplement regularly issued by the Department of
Education at the time. Jocano's condition for the reprinting was that the publication would also
indicate his position as "janitor." As a result, Jocano was promoted from "Research Aid" to "Scientist
1", although his job description remained the same. [3][4]

University education and teaching career[edit]

Taking advantage of a study grant, Jocano went to the University of Chicagoto earn a master's
degree in Anthropology, graduating in 1962. He took up a teaching position there and later got his
Ph.D. in Anthropology from the same university.[8]
Jocano eventually decided to come home to teach at the University of the Philippines, where he
served until his retirement 31 years later.[4] In that time, he served among other functions, as
Chairman of the UP Department of Anthropology, director of Philippine Studies Program at the UP
Asian Center, Dean of the UP Institute of Philippine Studies, and head of Asian Center Museum
Laboratory.
Jocano's association with the University of the Philippines continued after retirement, as he was
named professor emeritus of the UP Asian Center.[1]
Jocano's work as a scholarly writer was prolific and wide-ranging. His study of ethnology expanded
into numerous aspects of Filipino life - from folklore and pre-colonial history to international relations,
to rural community and urban slum life. He was one of the first to even suggest the ethnological
study of the development of the Philippines' corporate culture. [1][3][4]
In 1999, he was awarded a special citation for a lifetime of writing and publishing on various aspects
of Philippine culture by the Manila Critics Circle.[9]

Pioneering use of Participant Observation in Philippine

settings[edit]
As one of the earliest Filipino-born researchers to receive proper scholarly training in anthropology,
Jocano became a pioneer in the use of Participant Observation as a research methodology in
Philippine ethnographic research, applying it in numerous places, including Capiz, [10] Ilocos,[1] and
notably, the urban poor community of Looban, Sta Mesa in Manila. [10]

Jocano's work in the Slum of Looban was seminal in its insistence on "living in the community and
taking part, whenever possible in the activities of the members, observing what they do and
checking the observed behaviour in terms of what they say and do." Earlier research on slums
mostly relied on the use of questionnaires, which Jocano dismissed as inappropriate for studying
urban poor society: "One cannot possibly go up and paper and ask questions without arousing
suspicions especially among street corner gang members."[11]
National Artist F. Sionil Jose[1] recounts that some of Jocano's adventures in Participant Observation
resulted in memorably humorous episodes:
"At one time, he got himself hired as a motel boy while doing a study on sexuality among
Filipinos. He confided that he surprised some of his colleagues who patronized these motels.
From that study, Pepe gave me a chapter which I published in my journal, Solidarity. Right at
the press, some 20 copies disappeared. The issue was sold out in a couple of months, I had
to order a reprint. As one academic told me it was a landmark article the first "scholarly
pornography."
And at one time, a relative accosted him in Quiapo where he was actually begging at the
church door to gather data on his study of the urban poor. The relative was so shocked to
see him there in tatters, he had to drag away the protesting scholar with the promise to help
him.''"

"Hinilawod: Tales From The Mouth of The Halawod

River"[edit]
One of Jocano's earliest major contributions to the field of cultural anthropology and a
significant contribution to recorded Filipino folk literature was the documentation of the epic
poem Hinilawod (which means "Tales From The Mouth of The Halawod River").[8]
The epic recounts the story of the exploits of three Sulodnon demigod brothers, Labaw
Donggon, Humadapnon and Dumalapdap of ancient Panay. Jocano, assisted by a radio
technician from the Central Philippine University, convinced Sulod folk chanters Ulang Udig
and Hugan-an to recount the story, and allow them to record it on cassette. The process of
acquiring this permission took years, from Jocano's first contact with Ulang Udig in 1955 to
the recording of Hugan-an's 30 hour performance of the epic in 1957. Jocano eventually
also published the text in his book "Hinilawod: Adventures of Humadapnon Tarangban
I"[8] (The epic was once again recorded in 1999, by researcher Alejo Zata, working among
Sulod natives who still performed it and for whom the epic was still very much an active part
of their culture.)
There have been numerous stage performances of Hinilawod, all based mostly on Jocano's
text. In response to a 2012 performance of a stage version of the epic at the Cultural Center
of the Philippines by a theater group called Hiyas Kayumanggi, National Artist F.Sionil
Jose[1] noted:
"There is so much in our folk culture that can be used by our creative artists. All we have to
do is turn to our cultural anthropologists like Felipe Landa Jocano."

Core Population Theory[edit]

Jocano was one of the first scholars to suggest alternatives to H. Otley Beyer's Wave
Migration Theory of migration to the Philippines.[12][13]
His Core Population Theory proposed that there weren't clear discrete waves of
migration, but a long process of cultural evolution and movement of people. The theory
suggests that early inhabitants of Southeast Asia were once of the same ethnic group
with similar culture, but eventually -through a gradual process driven by environmental
factors - differentiated themselves from one another.[2][14][15]
Other prominent anthropologists like Robert Fox, Alfredo E. Evangelista,Jesus
Peralta, Zeus A. Salazar, and Ponciano L. Bennagen agreed with Jocano.[2][16] However
some still preferred Beyer's theory as the more acceptable model, including
anthropologist E. Arsenio Manuel.[2]

Personal life[edit]
Jocano married Adria Payad and they had two children, Felipe Jr. and Lizabeth. [7] He
died in 2013 at the age of 83.[3]

Partial list of published books[edit]

Jocano, F. Landa; Hugan-an (2000). Hinilawod: Adventures of Humadapnon

Tarangban I. Quezon City: Punlad Research House, Inc.ISBN 971-622-010-3.

Jocano, F. Landa (1999). Management by Culture (Revised ed.). Quezon City:

Punlad Research House, Inc.

Jocano, F. Landa (1999). Towards Developing a Filipino Corporate Culture (Revised

ed.). Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1999). Working With Filipinos: A Cross-Cultural Experience.

Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1998). Filipino Prehistory: Rediscovering Precolonial Heritage.

Quezon City: Punlad Research House, Inc. ISBN 971-622-006-5.

Jocano, F. Landa (1998). Filipino Indigenous Ethnic Communities: Patterns,

Variations, and Typologies. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1998). Filipino Social Organization: Traditional Kinship and

Family Organization. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1997). Filipino Value System: A Cultural Definition. Quezon City:
Punlad Research House, Inc.

Jocano, F. Landa (1995). Special Studies on Filipino Values: Five Cases. Quezon
City: Punlad Research House, Inc.

Jocano, F. Landa; Dr. Paz Mendez (1991). Culture and Nationhood. Quezon City:
Punlad Research House, Inc.

Jocano, F. Landa (1987). Social Organization in Three Philippine Villages: An

Exploration in Rural Anthropology. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1983). Hiligaynon: An Ethnography of Family and Community

Life. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1983). Ilocano: An Ethnography of Family and Community Life.

Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1982). A Heritage We Can Be Proud Of. Quezon City: Punlad
Research House, Inc.

Jocano, F. Landa (1976). San Antonio: A Study of a Tagalog Fishing Village in

Laguna Lake. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1975). Slum as a Way of Life. Quezon City: Punlad Research
House, Inc.

Jocano, F. Landa; Dr. Paz Mendez (1974). Filipino Family in Its Rural and Urban
Orientations. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (1973). Folk Medicine in a Philippine Community. Quezon City:

Punlad Research House, Inc. ISBN 971-622-015-4.

Jocano, F. Landa (1969). Growing Up In A Philippine Barrio. Quezon City: Punlad

Research House, Inc.

Jocano, F. Landa (1969). Outline of Philippine Mythology. Quezon City: Punlad

Research House, Inc.

Jocano, F. Landa (1968). Sulod Society. Quezon City: Punlad Research House, Inc.

Jocano, F. Landa (2001). Filipino Worldview: Ethnography of Local Knowledge.

Quezon City: Punlad Research House, Inc. ISBN 971-622-005-7.

Melba Padilla Maggay

From Wikipedia, the free encyclopedia

Melba Padilla Maggay is a Filipina writer and a social anthropologist. She holds a doctorate
in Philippine Studies, a masteral degree in English Literature, and a first degree in Mass
communication. A specialist in intercultural communication, she was Research Fellow on the subject
at theUniversity of Cambridge under the auspices of Tyndale House, applying it to the question of
culture and theology. 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.
Dr. Maggay uniquely combines academic expertise with a certain artistic flair and a leadership gift
that brings people together for a common vision and enterprise. As a writer, she shifts easily from
technical to creative writing, having won top Palanca literary prizes in English essay writing as well
as in the zarzuela category of the 1998 National Centennial Literary Competition, commemorating
100 years of Philippine independence. As founder and longtime director of Institute for Studies in
Asian Church and Culture (ISACC), she had been cited for her outstanding leadership in organizing
the evangelical Protestant presence at the EDSA barricades during the February People Power
Uprising in 1986.
Dr. Maggay started her rather unusual career with a brief stint as cub reporter for the old Manila
Chronicle, where she had hardly warmed her seat when martial law was declared and the
newspaper was shut down. She shifted to serving as speechwriter and technical consultant for both
the Minister and Deputy Minister of Labor, and, later, the Minister of Human Settlements, mostly
doing research and writing policy speeches.
By 1978 she had felt ready to obey a call to respond to the crisis posed by authoritarianism. Along
with her friends, she founded ISACC and saw its growth as a conscientizing voice in politics and in
church-and-culture issues. In 1991 she stepped down from its leadership and hands-on
management to specialize in the more technical aspects of its work in cross-cultural and social
transformation studies. She served as project director of a major research,Conversion to
Protestant Christianity Under Early American Rule: Some Intercultural Communication
Problems, a four-year study of the coming of Protestant missions at the turn of the century. The
study looked into the crosscultural impact of American missionaries in the light of the religious and
political context of the time. The research was funded by PEW Foundation and was the first study of
its kind done outside the US by nonwestern scholars. Out of the results of the study, Dr. Maggay
wrote a book, A CLASH OF CULTURES, Intercultural Communication Problems in the Interface
Between American Protestantism and Filipino Religious Consciousness. Recently, she edited
a book, Gospel in Culture: Contextualization Issues Through Asian Eyes, written by her and 12
other scholars.
As a social anthropologist, Dr. Maggay is resource speaker and consultant on culture, social change
and development issues. Some of her work on this are the book, Rise Up and Walk, Religion and
Culture in Empowering the Poor, published in the UK and based on the research, Culture and
Economic Empowerment, a study of grassroots communities struggling to rise from poverty
(2005); Culture, Globalization and Development, a paper for the Micah Network Consultation on
Globalization, Mexico (2003); Beyond Globalization, Writing a History of the Future, paper
presented at the Urban Ministry Forum, Claremont College, California (2000); PBSPs Area
Resource Management: Lessons and Insights, an integration of evaluation studies on the Area
Resource Management projects of the Philippine Business for Social Progress (1998); Growth With
Equity: The Philippine Social Development Vision, the social integration chapter of the Country
Report for the World Summit on Social Development in Denmark, together with the related technical
paper, Social Integration: The Challenge of Equity and Wholeness in an Age of
Marginalization for NEDA-UNDP (1994); Asean and the Global Landscape: The Social Agenda,
a paper presented at a plenary session of the Second ASEAN Congress in Kuala Lumpur,
Malaysia (1997); Transnational Migrant Workers: Perspective from a Sending Country, an OFW
paper for the IFES 5th East Asia Graduates Conference in Pattaya, Thailand (1998); Globalization:
some sociocultural comments, a paper for the Consultation on Globalization and Sustainable
Development in Geneva, Switzerland (1997).
Dr. Maggay has written numerous books and articles on social, cultural and theological issues,
published here and abroad. Her book, Transforming Society, was first published in England and
has been translated in Spanish, Arabic and Bahasa Indonesia. She used to be syndicated writer for
the Philippine News and Features and now writes editorials for broadsheets as part of ISACCs

political advocacy. She once taught technical writing, communication theory and English literature at
the University of the Philippines and Ateneo de Manila University, and serves as professorial lecturer
on communication and social change when time allows. Since the year 2000 she has come back to
the leadership of the Institute for Studies in Asian Church and Culture as President and Chief
Executive Officer.
She sits in the governing boards of a number of not-for-profit groups and faith-based organizations.
She was member of the Founding Board of the International Life and Peace Institute, a peace
research organization based inUppsala, Sweden (1985-1990), and of the International Christian
Media Commission in the US and UK (1989-1991). She was also in the International Advisory
Council for the Knowledge Centre Religion and Development, a joint research institute established
by Oikos, ICCO and the Institute for Social Studies in the Hague, Netherlands. Currently, she is the
President of the Micah Network, an international network of about 700 development organizations
worldwide; and she is also with the International Council of Interserve.
A frequent speaker and participant-expert in international conferences, Dr. Maggay travels widely
and has had cross-cultural experience in over 40 countries in Asia and Australia, North and Latin
America, Western and Eastern Europe, the Middle East and Africa.

Palanca Award Winner[edit]

"Death and Early Sorrow" - first prize (2002), Essay category.
"Once Upon a Bright Happy Boy" - first prize (1999), Essay category.
"Mother of Stories" - first prize (1997), Essay category. "Mav's the great" - first prize (1996), Essay
category

Publications[edit]
Some of Dr. Maggay's books include:

Maggay, Melba Padilla; George De Jesus; Bienvenido Lumbera (January 2003). Tatlong
Sarsuwela. Quezon City: University of the Philippines Press. p. 207. ISBN 971-542-369-8.

Maggay, Melba Padilla; George De Jesus; Bienvenido Lumbera (January 2002). Kagawiang
Pangkomunikasyon Ng Filipino. Manila: Ateneo de Manila University Press. p. 238. ISBN 971550-419-1.

Maggay, Melba Padilla (2001). Raja Sulaiman was no Carabao: Understanding the Muslim
Question. Manila: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (2001). Jew to the Jew, Greek to the Greek: Reflections on Culture
and Globalization. Quezon City: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (2001). Diyata't Isang Sanggol:Isang Dula at Kantata para sa Pasko.
Quezon City: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (1999). Understanding Ambiguity in Filipino Communication Patterns.

Quezon City: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (1999). Filipino Religious Consciousness: Some Implications for
Missions. Quezon City: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (1996). Transforming Society. Quezon City: Institute for Studies in
Asian Church and Culture.

Maggay, Melba Padilla (1993). Pagbabalik-loob: Moral recovery and cultural reaffirmation.
Quezon City: Institute for Studies in Asian Church and Culture.

Maggay, Melba Padilla (January 1990). A Faith for the Emptiness of Our Time. Manila: OMF
Literature. p. 121. ISBN 971-511-171-8.

Maggay, Melba Padilla (May 1989). Communicating Cross-Culturally : Towards a New

Context for Missions in the Philippines. Manila: Cellar Book Shop. p. 61. ISBN 971-10-0350-3.

Maggay, Melba Padilla (January 1987). The Gospel in Filipino Context. Manila: OMF
Literature. p. 31. ISBN 971-511-105-X.

Alicia P. Magos
From Wikipedia, the free encyclopedia

Alicia P. Magos is an anthropologist and a professor emeritus of University of the Philippines

Visayas. She had extensive and published works on the culture of Western Visayas especially on
the Panay Bukidnon. She was a UNESCO International Literary Research Awardee and 1999
Metrobank Ten Outstanduing Teacher [1]
Contents
[hide]

1Education

2Works on Sugidanon

3Works on Binukot

4Published Works

5References

Education[edit]
She received her M.A in Anthropology from University of the Philippines Diliman in 1978 and later
her Doctor of Philosophy in Philippine Studies in 1986 from the same university.

Works on Sugidanon[edit]
Dr. Magos started her work on the Sugidanon (to tell), the epics of Panay in 1992 through a grant
from the French government. She first recorded two epics from a shaman chanter
named Anggoran (Christian name Preciosa Susa Caballero). In 1994, she further studied the
extent of epic dissemination in Central Panay and discovered a total of 10 epics. The epics are the

following: Tikun Kadlom, Amburukay, Derikaryong Pada, Balanakon, Kalampay, Pahagunong,

Sinagnayan, Humadapnon sa Tarangban, Nagburuhisan, and Alayaw.[2]

Works on Binukot[edit]
Dr. Magos first inquired into the phenomenon of the binukot from a socio-political perspective when
she studied extensively the ma-aram (Babaylan)tradition in Antique.[3]

Published Works[edit]

Magos, Alicia P. (1994). "The Concept of Mari-it in Panaynon Maritime Worldview in Visayan
Fisherfolks". VMAS, CSSP, UP Diliman I.

Magos, Alicia P. (1994). "Barko nga Bulawan: Tale of the Golden Boat in Panay
Island". VMAS, CSSP, UP Diliman II.

Magos, Alicia P. (1995). "The Binokot (Kept-Maiden) in a Changing Socio-Cultural

Perspective". Edukasyon. UP-ERP Journal, UP Diliman.

Magos, Alicia P. (June 1996). "The Suguidanon of Central Panay, Danyag.". Journal of the
Social Sciences & Humanities, UPV.

Magos, Alicia P. (1992). The Enduring Ma Aram Tradition: An Ethnography Of A Kinaray A

Village In Antique. Quezon City: New Day Publishing House. ISBN 9711005069.

Magos, Alicia P. (19951996). Ethnography of Calinaw, Iloilo (Tribal Community). Quezon

City: UP/ERP-DECS/BNFE.

Magos, Alicia P. (19951996). Ethnography of Magdalena, Iloilo (Hacienda Type

Community). Quezon City: UP/ERP-DECS/BNFE.ISBN 971-622-005-7.

Michael Tan
From Wikipedia, the free encyclopedia

For the Actor, see Mike Tan.

Michael Lim Tan

Prof. Michael L. Tan, BS, MA, DVM, PhD

10th Chancellor of the University of the

Philippines Diliman

Incumbent

Assumed office
March 1, 2014

President

Dr.(h.c.) Alfredo E. Pascual

Preceded

Dr. Caesar Saloma

by

Dean of the University of the Philippines College

of Social Sciences and Philosophy

In office
August 2010

[1]

February 2014

Chair of the Department of Anthropology,

University of the Philippines College of Social
Sciences and Philosophy

In office
20012010

Personal details

Nationalit Filipino
y

Residence Balay Chanselor, Diliman, Quezon City

Professio

Medical Anthropologist, Educator, Author,

Newspaper Columnist, Veterinarian

Website

http://oc.upd.edu.ph

Michael Lim Tan, DVM, PhD is a Filipino medical anthropologist, writer, and academic who is the
current Chancellor of theUniversity of the Philippines Diliman.
Prior to his appointment as UPD Chancellor, Tan was already well known for his work among Nongovernmental organizations in the Philippines, and for his column Pinoy Kasi, which appears twice a
week in thePhilippine Daily Inquirer.
On February 27, 2014, the University of the Philippines Board of Regents appointed Tan to serve as
the next chancellor of the University of the Philippines Diliman,[2] where he currently serves as Dean
of the College of Social Sciences and Philosophy (CSSP). The announcement stated that Tan will
serve as Chancellor from March 1, 2014 to February 28, 2017
Tan has authored numerous books and articles, often focusing on: indigenous medical beliefs, sex
and sexuality,reproductive and sexual health(particularly HIV/AIDS),pharmaceuticals, and health
policy issues.[3][4][5]
Contents
[hide]

1Education and early career

2Academic career
o

2.1Election to the National Academy of Science and Technology

2.2Appointment to the University of the Philippines Diliman Chancellorship

3Writing
o

3.1"Pinoy Kasi" Column

3.2"Sense and Science" Column

4References

Education and early career[edit]

The son of Julio Tan and Apolonia Nieves Lim,[6] Tan grew up in the City of San Juan, Manila, where
he got his early education from the Xavier School, a private Catholic college preparatory school for
boys run by the Society of Jesus' Philippine Province, graduating in 1969.
He initially majored in Biology at the Ateneo de Manila University, then transferred to the University
of San Francisco, taking up the same course. He eventually got a degree in veterinary medicine
from the University of the Philippines Diliman in 1977,[6] and proceeded to begin his career as
aveterinarian, which included a brief teaching stint at the veterinary school of Araneta University
(now De La Salle Araneta University), before moving on "to human public health and
pharmacology...and eventually, medical anthropology."[7]
He continues to use his skills as a veterinarian, however, working with such groups as the Philippine
Animal Welfare Society and the Dog Scouts of the Philippines to promote animal welfare, and giving
occasional advice as he goes about during his NGO work. Tan also works with the Ateneo de Manila
University, "teaching doctors to be more sensitive to the social and cultural aspects of healthcare."[7]
He earned a Master of Arts in Anthropology from the Texas A&M University in 1982, and then
obtained his PhD in social and political science from the Medical Anthropology Unit of the University
of Amsterdam in 1996.[7][8]

Academic career[edit]
Election to the National Academy of Science and Technology[edit]
In 2012, Tan was elected member of the Philippines' National Academy of Science and Technology
(NAST), the countrys highest advisory body in matters of science and technology.[9]
The citation that came with his election lauded him for his sustained outstanding scientific research,
teaching, advocacy and development work, particularly in his consistent efforts to revitalize
scientific research on and in the use of traditional medicine, develop rational drug policies, and
[understand] the social and behavioral dimensions of HIV/AIDS prevention and of reproductive
health promotion.

Appointment to the University of the Philippines Diliman Chancellorship [edit]

On February 27, 2014, the University of the Philippines Board of Regents appointed Tan to serve as
the next chancellor of the University of the Philippines Diliman,[10] where he currently serves as Dean

of the College of Social Sciences and Philosophy (CSSP). The announcement stated that Tan will
serve as Chancellor from March 1, 2014 to February 28, 2017. [2]
When Tan presented his vision at the public fora for nominees to the UP Diliman chancellorship on
Jan. 23, 2014, he noted that it was important for UP to go beyond resting on laurels, and instead
live up to its mandate as a national university.
The Tinig ng Plaridel, the official student publication of the University of the Philippines College of
Mass Communication, reported that Tan said he "would focus on creating a safe, interconnected and
nurturing environment that will enable students to shape the world around them." [11]
The Philippine Daily Inquirer quoted him as saying: [12]
My vision is of a UP that takes its place as a national university, a place to nurture not just
brightness but diversity. UP Diliman must show the way in transdisciplinary initiatives in
teaching, our graduates grounded in the liberal arts, able to see and appreciate the poetry in
mathematics, as well as the mathematics in poetry.... I envision a UP in terms of a shared
culture of academic citizenship built on collegiality, a sense of justice and fairness, and
ethics.
The Philippine Collegian, UP Diliman's official student newspaper, reported that Tan had won the
appointment by seven votes. Other nominees who got votes from the three remaining regents
were incumbent UP Diliman Chancellor Dr. Caesar Saloma, and UP Center for Womens
Studies Director Dr Sylvia Claudio.[13]

Writing[edit]
Although he is now best known for his work as a columnist, Tan was already a well recognized
writer among academics and NGO workers when he began his Pinoy Kasi columns for the
Philippine Daily Inquirer in May 1997.[14]
Profiling him as an awardee Dr. Jose P. Rizal Awards of Excellence in 2005, the Manila
Times and the Kaisa Para Sa Kaunlaran Foundation noted that:[5]
Through his writings, Tan encourages readers to think out of the box and critically on social
issues. Topics on family relationships, gender and generation issues, care for the
environment and even for family pets trigger readers responses and often become topics in
many dinner discussions... His writings (both academic and popular ones) disseminate
crucial information that affects lives.

"Pinoy Kasi" Column[edit]

In the maiden article of his Inquirer column, he proposed "A middle way of looking at Filipino
culture, avoiding one extreme of protracted Lenten self-flagellation that could see nothing
good in the Filipino, but also being mature enough to talk about our faults."[15]
Regarding the choice of name, he explained further:

At that time, I thought that "Pinoy Kasi" would reflect the middle way, sometimes uttered in
despair, exasperation, even shame but also... I hoped it would be more often said in awe,
wonder, and pride.

"Sense and Science" Column[edit]

In February 2013, Tan also began a blog for GMA News Online, titled "Sense and
Science".[16]