Reclaiming the Now: The Babaylan Is Us - Center for Babaylan ...
Reclaiming the Now: The Babaylan Is Us - Center for Babaylan ...
Reclaiming the Now: The Babaylan Is Us - Center for Babaylan ...
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<strong>Reclaiming</strong> <strong>the</strong> <strong>Now</strong>: <strong>The</strong> <strong>Babaylan</strong> <strong>Is</strong> <strong>Us</strong><br />
Come and be part of this historic ga<strong>the</strong>ring where we can reclaim Filipino<br />
Indigenous Knowledge Systems and Practices and <strong>Babaylan</strong> Traditions.<br />
Toge<strong>the</strong>r, let us offer <strong>the</strong>m as gifts of Beauty, Healing, Creativity. Here is<br />
a unique opportunity, a time and place, where <strong>the</strong> loom of memories<br />
weaves a path to sacred wholeness deep from our ancestral roots.<br />
Come. Learn. Remember. Honor.<br />
April 17-18, 2010. Sonoma State University.
April 17, 2010<br />
WELCOME TO THE FIRST INTERNATIONAL<br />
BABAYLAN CONFERENCE!<br />
On behalf of <strong>the</strong> women and men volunteers of <strong>the</strong> <strong>Center</strong> <strong>for</strong><br />
<strong>Babaylan</strong> Studies, I thank you <strong>for</strong> hearing <strong>the</strong> call to come to this<br />
conference/ga<strong>the</strong>ring. This present ga<strong>the</strong>ring is a small link in <strong>the</strong><br />
very long unbroken chain of Filipino indigenous spiritual and cultural<br />
practices that transcend time and space.<br />
When we began to unearth and rediscover <strong>the</strong> Filipino indigenous<br />
knowledge and practices during our process of decolonizing, <strong>the</strong> story<br />
of <strong>the</strong> <strong>Babaylan</strong> called out to us. One by one, story by story, book by<br />
book, from listserves to blogs, we listened to one ano<strong>the</strong>r’s yearning to<br />
get to know this tradition. Who are <strong>the</strong> past and present <strong>Babaylan</strong>s?<br />
What is a <strong>Babaylan</strong> in indigenous communities and what is a<br />
<strong>Babaylan</strong> in <strong>the</strong> diaspora? All of our questions and yearnings brought<br />
us to this moment of ga<strong>the</strong>ring with you.<br />
“Please, allow us to express our Beauty!” this is <strong>the</strong> voice of an<br />
indigenous woman leader from Mindanao during a dialogue at<br />
Ateneo de Davao University two years ago. Her voice has never left<br />
me and I have, since <strong>the</strong>n, repeated her plea and all its pregnant<br />
meanings to o<strong>the</strong>rs. We want to express our Beauty.<br />
If you have been to <strong>the</strong> smaller CFBS events this past year, you may<br />
have experienced <strong>the</strong> <strong>Babaylan</strong> spirit that inspires and sparks <strong>the</strong><br />
creative energy that leads to a sense of Pagbabalikloob/Coming<br />
Home. Home is where our Kapwa is. Home is where we embrace our<br />
Wholeness.<br />
<strong>The</strong>se two days will offer up <strong>the</strong>se gifts of Beauty, Wholeness, and<br />
Healing. I am grateful to <strong>the</strong> artists, scholars, poets and writers,<br />
activists, and healers who have come <strong>for</strong>ward to share <strong>the</strong>ir<br />
<strong>Babaylan</strong>-inspired work. I am grateful to <strong>the</strong> community of volunteers<br />
whose dreams and visions moved <strong>the</strong>m one day to say: “Our<br />
ancestors are calling; <strong>the</strong>y want to help us; <strong>the</strong>y want to heal us. Let’s<br />
do something.” <strong>Now</strong> here we are toge<strong>the</strong>r.<br />
…Home. Tuloy Po, Kayo!<br />
Leny Mendoza Strobel, Ed.D.,<br />
Project Director<br />
<strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies
About<br />
CFBS<br />
<strong>The</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies was created<br />
to continue <strong>the</strong> exploration and illumination of<br />
<strong>Babaylan</strong> indigenous wisdom and spirit as it<br />
facilitates our ongoing process of decolonization<br />
and indigenization – towards Pagbabalikloob<br />
(Turning Towards Home) and PagkaPilipino<br />
(Being Filipino). This year’s conference is <strong>the</strong><br />
<strong>Center</strong>’s first project. After many years of research and conversation, we offer <strong>the</strong><br />
global community a glimpse of <strong>the</strong> sweet nectar of <strong>the</strong> <strong>Babaylan</strong> spirit that this<br />
growing community has experienced in a connection with each o<strong>the</strong>r over <strong>the</strong><br />
years.<br />
<strong>The</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies is supported completely by volunteers. We are<br />
excited to present <strong>the</strong> 1st International <strong>Babaylan</strong> Conference and need your help<br />
to make <strong>the</strong> conference a success. For a list of volunteer opportunities, please<br />
visit our website www.babaylan.net.<br />
<strong>The</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies is an activity of <strong>the</strong> IH<strong>Center</strong>, a nonprofit<br />
public charity exempt from federal income tax under Section 501[c](3) of <strong>the</strong><br />
International Revenue Code.<br />
Visit www.babaylan.net <strong>for</strong> more in<strong>for</strong>mation.
Filipinos have a very rich spiritual and cultural heritage carried <strong>for</strong>ward by<br />
babaylans, culture-bearers, and artists. To honor those who continue <strong>the</strong><br />
rich legacy of Filipino indigenous knowledge systems and practices, <strong>the</strong><br />
<strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies (CfBS) hosts <strong>the</strong> First International <strong>Babaylan</strong><br />
Conference on April 17 and 18 at Sonoma State University.<br />
Key speakers Grace Nono, Katrin de Guia, and Virgil Apostol will present<br />
aspects of <strong>the</strong> Filipino indigenous culture seldom taught outside <strong>the</strong><br />
Philippines.<br />
<strong>The</strong> <strong>Babaylan</strong> in Filipino culture represents <strong>the</strong> figure of <strong>the</strong> indigenous<br />
healer. This sacred ga<strong>the</strong>ring of healers, artists, scholars, activists,<br />
per<strong>for</strong>mers, and o<strong>the</strong>r culture-bearers will share <strong>Babaylan</strong>-inspired<br />
work through ritual, ceremony, dance, poetry, film, academic panels,<br />
conversations, and workshops.<br />
Leny Strobel believes it is timely and relevant. “<strong>The</strong>re is a growing realization<br />
in mainstream society,” Strobel explains, “that indigenous knowledge and<br />
practices carry <strong>the</strong> ancient wisdom that enabled people to survive <strong>the</strong><br />
genocide and holocausts brought by modern civilizations.”<br />
Stories of physical, spiritual, and emotional healing by a babaylan run strong<br />
in Filipino and Filipino American families and communities. Also known as<br />
an arbularyo, hilot, mombaki, bailan/beliyan/babaylan, catalonan, dawac,<br />
or ma-aram, <strong>the</strong>se women and men received<br />
knowledge passed down by ancestors about<br />
healing herbs and massage techniques, while<br />
o<strong>the</strong>rs were respected <strong>for</strong> <strong>the</strong>ir ability to speak<br />
with spirits and ask <strong>for</strong> <strong>the</strong> release of <strong>the</strong> soul of<br />
a loved one.<br />
<strong>The</strong>se women and men provide advice and<br />
healing <strong>for</strong> <strong>the</strong> community. <strong>The</strong>ir practices<br />
are part of <strong>the</strong> Filipino <strong>Babaylan</strong> Tradition and<br />
incorporate Filipino indigenous knowledge<br />
systems that continue to be followed today both<br />
in <strong>the</strong> Philippines and in <strong>the</strong> diaspora.<br />
About<br />
<strong>the</strong> First<br />
International<br />
<strong>Babaylan</strong><br />
Conference<br />
2010
Many Thanks to<br />
Our Conference Partners<br />
North Bay International<br />
Studies Project<br />
SSU Office of <strong>the</strong> President<br />
SSU School of Arts &Humanities
~~~<br />
April 17, 2010<br />
7:00- 9:00
GRACE NONO<br />
Keynote Speakers<br />
Born and raised in Agusan, Nor<strong>the</strong>astern Mindanao,<br />
Sou<strong>the</strong>rn Philippines, Grace is a Philippine music<br />
per<strong>for</strong>mance artist, Philippine studies researcher/author,<br />
and community organizer/cultural administrator. A product<br />
of <strong>the</strong> Philippine High School <strong>for</strong> <strong>the</strong> Arts and <strong>the</strong> University<br />
of <strong>the</strong> Philippines where she earned her bachelor’s<br />
degree in Humanities and master’s degree in Philippine<br />
Studies, Grace has fur<strong>the</strong>r received training as an Asia-<br />
Pacific Per<strong>for</strong>mance Exchange fellow at <strong>the</strong> University of<br />
Cali<strong>for</strong>nia at Los Angeles (UCLA), and as an Asian Cultural<br />
Council fellow in New York and various parts of <strong>the</strong> United<br />
States.<br />
For <strong>the</strong> past fifteen years, Grace has studied sung oral traditions from Philippine<br />
elders. Infusing <strong>the</strong>se with her own contemporary spirit, she has used oral chant<br />
to advance <strong>the</strong> contemporary issues of living identity, environmentalism, women’s<br />
rights, and inter-faith dialogue. She has been a featured artist at <strong>the</strong> House of World<br />
Cultures in Berlin, Mercat de les Flors in Barcelona, Circulo de Bellas Artes in Madrid,<br />
<strong>the</strong> Music Village Festival in London, concerts in Paris and Monte Carlo, WOMAD in<br />
Yokohama, <strong>the</strong> Exposition on Nature’s Wisdom in Aichi, <strong>the</strong> Asian Fantasy Orchestra<br />
tours of New Delhi, Bombay, Tokyo, Nagoya, Osaka, Miyazaki, Bangkok, Vientiane,<br />
Yangon, Hanoi and Ho Chi Minh, <strong>the</strong> Hong Kong Asian Arts Festival, <strong>the</strong> Singapore<br />
Arts Festival, per<strong>for</strong>mances and conferences in Huairou, Bangkok, Jakarta, Nanning,<br />
Shanghai, Seoul, Penang, Taipei, New York, Los Angeles, San Francisco, San Diego,<br />
Chicago, as well as many different parts of <strong>the</strong> Philippines.<br />
In 2008, Grace’s book <strong>The</strong> Shared Voice�� Voice�� Chanted and Spoken Narratives from<br />
<strong>the</strong> Philippines was launched by ANVIL Publishing and Fundacion Santiago at <strong>the</strong><br />
Philippine National Museum. She is working on a second volume on <strong>the</strong> music of<br />
Philippine babaylans and o<strong>the</strong>r ritualists. Toge<strong>the</strong>r with composer and fellow record<br />
producer Bob Aves, she has also published a series of CDs and monographs on<br />
Philippine music and oral traditions used in <strong>the</strong> study of Philippine music, arts and<br />
culture. She has fur<strong>the</strong>r taught Philippine Traditional Arts at <strong>the</strong> University of <strong>the</strong><br />
Philippines-Diliman, and Philippine Oral History at Miriam College.<br />
As a community organizer and cultural administrator, Grace serves as Founding<br />
Director <strong>for</strong> <strong>the</strong> Tao Foundation <strong>for</strong> Culture and Arts, a non-government organization<br />
engaged in cultural regeneration and holistic development initiatives, <strong>for</strong> which she<br />
has been granted support by <strong>the</strong> Toyota Foundation, <strong>the</strong> Ford Foundation, UNESCO,<br />
<strong>the</strong> British Council, <strong>the</strong> Cultural <strong>Center</strong> of <strong>the</strong> Philippines, <strong>the</strong> National Commission <strong>for</strong><br />
Culture and Arts, Advocates of Philippine Fair Trade, AusAid, and o<strong>the</strong>r institutions.<br />
To date, Grace has won over 40 awards, including TOYM or Ten Outstanding Young<br />
Men, TOWNS or <strong>The</strong> Outstanding Women in <strong>the</strong> Nation’s Service, numerous Catholic<br />
Mass Media, Katha, Awit, National Press Club, and o<strong>the</strong>r awards <strong>for</strong> her artistic and<br />
cultural contributions.
<strong>The</strong> Mail Order Bookshop dedicated to<br />
Filipino Americans in search of <strong>the</strong>ir roots.<br />
orders@philippineexpressionsbookshop.com<br />
linda_nietes@sbcglobal.net<br />
2114 Trudie Drive<br />
Rancho Palos Verdes, CA 90275-2006, USA<br />
Tel and Fax (310) 514-9139<br />
www.philippineexpressionsbookshop.com<br />
We have blazed <strong>the</strong> trail in<br />
promoting Philippine books in America.<br />
2010 marks our 26th year of service<br />
to <strong>the</strong> Filipino American community.<br />
Mabuhay.
KATRIN M. DE GUIA, PhD<br />
Katrin is <strong>the</strong> founder/President of Heritage and Arts<br />
Academies of <strong>the</strong> Philippines, Inc.. <strong>The</strong> founding of<br />
HAPI is one moment in 25 years continuity of cultural<br />
work that began in <strong>the</strong> early 80s when Kidlat Tahimik<br />
and Katrin de Guia opened up <strong>the</strong>ir Baguio residence<br />
to <strong>the</strong> community as an art-space and a temporary<br />
home <strong>for</strong> Filipino artists whose orientation, interests<br />
and creative style were rooted in indigenous Filipino<br />
Knowledge Systems and Practices.<br />
Her achievements include��<strong>The</strong> organization of a<br />
pioneering two day international conference at <strong>the</strong><br />
University of <strong>the</strong> Philippines (2004) which put indigenous knowledge on par<br />
with academic knowledge, while popularizing Asian kapwa psychology and<br />
Virgilio Enriquez’ Filipino personality <strong>the</strong>ory (2004); followed by a symposium<br />
that brought toge<strong>the</strong>r <strong>the</strong> leaders of 12 Schools of Living Traditions / Heritage<br />
<strong>Center</strong>s; a work-shop series on indigenous arts and crafts; a lecture series/film<br />
showings by/on Filipino culture-bearers; as well as two art-exhibits showcasing<br />
Filipino culture-bearer art. <strong>The</strong> event–series closed on 9/11 (2004) with ano<strong>the</strong>r<br />
symposium on traditional <strong>for</strong>ms of healing.<br />
She followed up with <strong>the</strong> organization of a second international Kapwa<br />
Conference at <strong>the</strong> University of <strong>the</strong> Philippines in <strong>the</strong> Visayas (Iloilo) in 2008.<br />
Katrin has a PhD in Filipino Psychology and was mentored by <strong>the</strong> founder of<br />
Sikolohiyang Filipino, <strong>the</strong> late Dr. Virgilio Enriquez. Her dissertation discussed<br />
indigenous world-views and lifestyles of Filipino artists within <strong>the</strong> framework<br />
of Enriquez’ Filipino personality <strong>the</strong>ory, in order to come up with a profile of<br />
contemporary Filipino culture-bearers. In collaboration with <strong>the</strong> Akademiya ng<br />
Sikolohiyang Pilipino, <strong>the</strong> Philippine Academy of Culture and Psychology, headed<br />
by Felipe de Leon Jr., Dr. Katrin de Guia received several grants from <strong>the</strong> Toyota<br />
Foundation (1999 – 2003) which resulted in <strong>the</strong> writing of a book on Asian<br />
psychology and <strong>the</strong> worldviews of Filipinos, Kapwa�� Kapwa�� <strong>The</strong> Self in <strong>the</strong> O<strong>the</strong>r.<br />
Katrin was born in Germany, and has been a German Permanent Philippine<br />
Resident since 1979. She is married to Kidlat Tahimik, known as <strong>the</strong> fa<strong>the</strong>r of<br />
Philippine independent filmmaking, and <strong>the</strong>y have three sons who are all culturebearer/artists<br />
– Kidlat, Kawayan, and Kabunian.
Mabuhay!<br />
More Power To<br />
<strong>The</strong> Wisdom of<br />
Indigenous<br />
Culture.<br />
Greetings from:<br />
Clotilde Valdes,<br />
Filipino Elder<br />
& Culture-Bearer
VIRGIl J. MAyOR APOSTOl<br />
Virgil has dedicated himself to <strong>the</strong> research,<br />
development, and promotion of Filipino cultural and<br />
healing traditions. He descends from a paternal and<br />
maternal bloodline of healers and from <strong>the</strong> teachings of<br />
respected elders. Through clinical practice, he continues<br />
to refine Ablon as a science and spiritual practice. His<br />
background in <strong>the</strong> Filipino martial arts also enhances his<br />
intuitive knowledge as a healer.<br />
Apostol is a certified Holistic Health Practitioner and<br />
co-author of <strong>the</strong> book, <strong>The</strong> Healing Hands of Hilot. He<br />
has completed a three-volume manuscript, <strong>the</strong> first volume to be published. His<br />
association with <strong>the</strong> Chopra <strong>Center</strong> <strong>for</strong> Well Being, where he refined, systemized,<br />
and discreetly incorporated <strong>the</strong> intricacies of Filipino Ablon along with <strong>the</strong> Indian<br />
Ayurvedic <strong>the</strong>rapies offered, earned him a favorable reputation as a highly<br />
in-demand <strong>the</strong>rapist and healer. This inspired Deepak Chopra and <strong>the</strong> center’s<br />
medical director, David Simon, to encourage Apostol to promote his teachings<br />
through workshops.<br />
Wanting to pursue <strong>the</strong> clinical application of his practice, Apostol joined<br />
Neurologist Norman Narchi, MD, founder of Radiance Health and Wellbeing, in<br />
Westlake Village CA. His solo stint led him to open a clinic where he collaborated<br />
with Brett Davis Nutrition, Inc. in Chula Vista, CA. Eventually, Apostol held<br />
practice with <strong>the</strong> Integrative Health Care <strong>Center</strong> in Grand Terrace, CA.<br />
He also collaborated with Lobsang Dhondup, physician of traditional Tibetan<br />
medicine, at <strong>the</strong> Tibetan Healing <strong>Center</strong>, increasing <strong>the</strong> affectivity of Tibetan<br />
herbal medicines to <strong>the</strong>ir patients through <strong>the</strong> introduction of Ablon. Apostol is<br />
associated with Jeff Cohen and his Hilot <strong>The</strong>rapy Clinic in <strong>the</strong> Bay Area where,<br />
on occasion, he is invited to provide Ablon to members of <strong>the</strong> San Francisco<br />
Ballet <strong>for</strong> injuries sustained in <strong>the</strong> course of <strong>the</strong>ir practice.<br />
Apostol was personally encouraged by Alfonso T. Lagaya, MD, MDM, who<br />
was <strong>the</strong>n <strong>the</strong> Executive Director of <strong>the</strong> Philippine Institute of Traditional and<br />
Alternative Health Care (PITAHC – Philippine Department of Health) to promote<br />
Ablon and o<strong>the</strong>r Filipino healing practices in <strong>the</strong> United States. He has been a<br />
featured speaker at <strong>the</strong> Hawai’i Healing Garden, a statewide festival held on<br />
Kaua’i, Maui, O’ahu, and Hawai’i, which is sponsored by Hawai’i Health Guide<br />
and <strong>the</strong> Hawai’i Tourism Authority.<br />
Please see more about Virgil and his work at his website�� www.rumsua.org
0<br />
SATURDAy, APRIl 17, 2010<br />
7:30-8:30 Cooperage/Plenary Hall<br />
• Coffee and Registration<br />
8:30 - 8:45 Cooperage/Plenary Hall<br />
Opening Ritual, Virgil Apostol<br />
8:45 - 9:00 Cooperage<br />
•<br />
•<br />
Welcome from <strong>the</strong> university<br />
introduction by leny Strobel, project Director, CFBS<br />
9:00-10:00 Cooperage<br />
KeynOte plenaRy 1<br />
•<br />
grace nono, Chant, Spirit, and Healing among Philippine <strong>Babaylan</strong>s and o<strong>the</strong>r<br />
Ritualists<br />
10:00-10:15 Break - proceed to Salazar Building<br />
10:15-11:45 Salazar and Stevenson Buildings<br />
BReaK Out SeSSiOn One<br />
Break Out Session 1.1 Salazar Building, Room 2020, Saturday, April 17, 2010<br />
FilipinO inDigenOuS KnOWleDge SyStemS anD pRaCtiCeS<br />
•<br />
•<br />
•<br />
•<br />
•<br />
nenita pambid Domingo, "anting-anting: animism and Catholicism in<br />
philippine Bronze amulets"<br />
michael gonzalez, "Singing praises to god, Country, and Rizal"<br />
lane Wilcken, "Filipino tattoos: Sacred Symbols and <strong>the</strong>ir Spiritual<br />
Connection"<br />
Anting-anting: Animism and Catholicism in philippine Bronze Amulets,<br />
nenita pambid Domingo<br />
<strong>Us</strong>ing semiotics, 150 samples of medallion-amulets sold outside <strong>the</strong> Quiapo<br />
Catholic Church in Manila were studied. Extensive fieldwork was conducted in<br />
Manila, and in <strong>the</strong> Sou<strong>the</strong>rn Tagalog regions of Mount Banahaw, San Pablo,<br />
Laguna, Rizal, and Cavite provinces among <strong>the</strong> healers, millenarians, vendors and<br />
manufacturers of <strong>the</strong> anting-anting.<br />
Nenita pambid Domingo teaches Introductory, Intermediate and Advanced Filipino<br />
courses at <strong>the</strong> University of Cali<strong>for</strong>nia, Los Angeles (UCLA). She was educated at<br />
<strong>the</strong> University of <strong>the</strong> Philippines, Diliman (Quezon City), where she received a Ph.D.<br />
in Philippine Studies.<br />
singing praises to god, Country, and rizal, michael gonzalez<br />
In <strong>the</strong> minds of many educated Filipinos, <strong>the</strong> Rizalistas are thought to have been<br />
deluded ei<strong>the</strong>r due to poverty or lack of education. In actuality, <strong>the</strong> Rizalistas had<br />
a different vision and narrative of what constituted a ‘nation’ and <strong>the</strong> notion of a<br />
national ‘soul’. This vision and narrative is what constitutes <strong>the</strong> ‘Rizalista religion’.<br />
This presentation will explore examples of singing and music in <strong>the</strong>se communities<br />
of healing and faith.<br />
Michael gonzalez is a <strong>for</strong>mer instructor in History and in Community Development<br />
at <strong>the</strong> University of <strong>the</strong> Philippines, Diliman. He earned a Master’s degree in Social<br />
Anthropology from Sydney University (Australia). Currently, he lectures at <strong>the</strong><br />
University of Cali<strong>for</strong>nia at Santa Cruz.
•<br />
Program Schedule<br />
Filipino tattoos: sacred symbols and <strong>the</strong>ir spiritual Connection,<br />
lane Wilcken<br />
Tattooing was once so abundant in <strong>the</strong> Philippines that <strong>the</strong> Spanish first called <strong>the</strong><br />
islands Las <strong>Is</strong>las de Pintados, <strong>The</strong> <strong>Is</strong>lands of <strong>the</strong> Painted People. <strong>The</strong> meanings<br />
of individual motifs go beyond <strong>the</strong> superficial Western interpretations of decoration<br />
or emblems of status. Motifs will be traced back to <strong>the</strong>ir true cultural context as a<br />
means to facilitate communication with <strong>the</strong> spirit world.<br />
lane Wilcken’s maternal grandmo<strong>the</strong>r was a well-known mangilot (midwife<br />
and healer) in Tarlac, Philippines. His interest in cultural tattooing was borne out<br />
of a desire to streng<strong>the</strong>n cultural pride among Filipinos and to reunite Filipinos<br />
symbolically and spiritually with <strong>the</strong>ir estranged ancestors. His book Filipino Tattoos:<br />
Ancient to Modern is due <strong>for</strong> release Fall 2010.<br />
Break Out Session 1.2 Salazar Building, Room 2022, Saturday, April 17, 2010<br />
liteRatuRe<br />
• eileen tabios, "<strong>Babaylan</strong> poetics"<br />
• marie <strong>the</strong>rese Sulit, “merlinda Bobis: Between <strong>the</strong> postcolonial exotic and<br />
<strong>the</strong> <strong>Babaylan</strong>/Catalonan"<br />
• evelina galang, "lola's House: learning about <strong>the</strong> <strong>Babaylan</strong> Spirit from<br />
Com<strong>for</strong>t Women"<br />
• aimee Suzara, "a History of <strong>the</strong> Body: against erasure"<br />
• <strong>Babaylan</strong> poetics, eileen tabios<br />
<strong>The</strong> role of a poet is different <strong>for</strong> each practitioner. But if a poet chooses to practice<br />
<strong>Babaylan</strong> Poetics, <strong>the</strong>n <strong>the</strong> poet’s path becomes more than just <strong>the</strong> writing of<br />
verse; it becomes one of promoting community. Topics discussed will range from<br />
<strong>the</strong> effect of <strong>Babaylan</strong> philosophy on poetic <strong>for</strong>ms, to <strong>the</strong> creation of anthologies<br />
as intervention into canonized literature, to <strong>the</strong> use of blogs as poetry-per<strong>for</strong>mance<br />
vehicles.<br />
Eileen tabios was a recipient of <strong>the</strong> Philippines’ National Book Award <strong>for</strong> Poetry<br />
<strong>for</strong> her first poetry book Beyond Life Sentences. In poetry, Ms. Tabios has crafted a<br />
body of work that is unique <strong>for</strong> melding ekphrasis with transcolonialism. Her poems<br />
have been translated into Spanish, Italian, Tagalog, Japanese, Portuguese, Polish,<br />
and Greek.<br />
•<br />
Merlinda Bobis: Between <strong>the</strong> postcolonial Exotic and <strong>the</strong> <strong>Babaylan</strong>/Catalonan,<br />
marie-<strong>the</strong>rese Sulit, ph.D<br />
<strong>The</strong> <strong>Babaylan</strong> is a figure that embodies four aspects of <strong>the</strong> Filipina feminine�� <strong>the</strong><br />
warrior, <strong>the</strong> teacher, <strong>the</strong> healer, and <strong>the</strong> visionary. This presentation applies <strong>the</strong>se<br />
aspects to <strong>the</strong> publication history and works of literature by Merlinda Bobis and<br />
offers two main points�� first, by reflecting <strong>the</strong>se four aspects of <strong>the</strong> <strong>Babaylan</strong>, Bobis<br />
updates this archetype <strong>for</strong> contemporary times; and second, her writings illuminate<br />
<strong>the</strong> imperial and colonial enterprises of <strong>the</strong> United States throughout <strong>the</strong> world<br />
nowadays.<br />
Marie-<strong>the</strong>rese sulit is an Assistant Professor of English at Mount Saint Mary<br />
College, located in <strong>the</strong> Mid Hudson Valley of New York.
2<br />
•<br />
•<br />
lola’s House: learning About <strong>the</strong> <strong>Babaylan</strong> spirit from Com<strong>for</strong>t Women,<br />
evelina galang<br />
<strong>The</strong> women of Liga ng mga Lolang Pilipina (LILA Pilipina), <strong>the</strong> Lolas, survivors<br />
of <strong>the</strong> Japanese Imperial Army’s WWII rape camps, are fighting <strong>for</strong> justice not <strong>for</strong><br />
<strong>the</strong>mselves, but <strong>for</strong> all of us�� <strong>for</strong> our daughters and our grandchildren, <strong>for</strong> our global<br />
healing. This presentation focuses on a unique calling, a connecting with o<strong>the</strong>r<br />
healers/activists/spirits and <strong>the</strong>n <strong>the</strong> action that comes with it.<br />
Evelina galang is <strong>the</strong> Director of Creative Writing and an Associate Professor in<br />
<strong>the</strong> English department of <strong>the</strong> University of Miami, located in Coral Gables, Florida.<br />
She has authored several books, and is currently writing Lolas’ House: Women<br />
Living with War, Stories of Surviving Filipina Com<strong>for</strong>t Women of World War II.<br />
A History of <strong>the</strong> Body: Against Erasure, aimee Suzara<br />
This poetry and per<strong>for</strong>mance project examines representations of Filipinos<br />
in America from <strong>the</strong> Imperialist era through contemporary times, illuminating<br />
connections to ideas of self. <strong>The</strong> body is <strong>the</strong> nexus <strong>for</strong> <strong>the</strong> creation and expression<br />
of culture as well as <strong>the</strong> site of oppression, trauma, and control. Through art, we<br />
can not only reverse <strong>the</strong> negative impacts of stereotyping and cultural loss, but also<br />
<strong>for</strong>ge new identities and cultural <strong>for</strong>ms.<br />
Aimee suzara is a writer/per<strong>for</strong>mer, cultural worker, and educator who creates work<br />
that builds community, fosters healing, and provokes important questions through<br />
poetry, song, movement, and <strong>the</strong>ater. She confronts racism, sexism, homophobia,<br />
and o<strong>the</strong>r <strong>for</strong>ms of oppression through writing, per<strong>for</strong>mance, and workshops <strong>for</strong><br />
youth and adults.<br />
Break Out Session 1.3 Salazar Building, Room 2023, Saturday, April 17, 2010<br />
RetuRning tO tHe mOtHeRlanD<br />
•<br />
linking Children to <strong>the</strong> Mo<strong>the</strong>rland: Coming into our <strong>Babaylan</strong> spirit, lorial<br />
Crowder, mathilda de Dios, marie Obaña and Riya Ortiz (members of Ugnayan)<br />
Seven young Filipina American women were fatefully brought toge<strong>the</strong>r in<br />
<strong>the</strong> summer of 2003, with <strong>the</strong> goal of launching a national democratic and<br />
comprehensive grassroots organization that would serve <strong>the</strong> Fil/Fil-Am community<br />
by educating, organizing and mobilizing. Thus, Ugnayan ng mga Anak ng Bayan<br />
(Linking Children to <strong>the</strong> Mo<strong>the</strong>rland) was born. This workshop will look at tools<br />
<strong>for</strong> effective organizing with/as Filipinas, drawing from <strong>the</strong> ideology of <strong>the</strong> Modern<br />
<strong>Babaylan</strong> in America. Examples include nurturing <strong>the</strong> individual while nurturing <strong>the</strong><br />
community you serve, and building trust through <strong>the</strong>atre of <strong>the</strong> oppressed exercise.<br />
lorial Crowder earned a Master’s degree in Social Work, specializing in<br />
Community Organizing and Planning. She has embraced her fate as an adopted<br />
person, which ultimately fueled her desire to learn every aspect of her Filipino roots.<br />
In 2005 she co-founded <strong>the</strong> Filipino Adoptees Network to ensure that fellow adopted<br />
people have an appreciation of <strong>the</strong>ir mo<strong>the</strong>r culture and heritage of <strong>the</strong> Philippines.<br />
Mathilda Minerva de Dios has been nurtured by her kapatid in <strong>the</strong> collective<br />
struggle <strong>for</strong> justice and self-determination, and by learning and living by <strong>the</strong> true<br />
meaning of Makibaka! Huwag Ma Takot! Mathilda is honored to raise her little one<br />
in an international community of cultural workers, and is blessed to be around<br />
purposeful and passionate people as we build <strong>the</strong> paths to liberation.<br />
Marie obaña spent nearly a decade of her early adulthood in New York City,<br />
where she obtained a Master’s degree in Social Work at New York University, but<br />
more importantly, from and through <strong>the</strong> community organizing work of UGNAYAN,<br />
obtained lifelong tools that have sharpened her understanding of self, <strong>the</strong> true<br />
meaning of a kasama, and <strong>the</strong> need to continue to “SERVE THE PEOPLE”.
Program Schedule<br />
riya ortiz served as <strong>the</strong> Founding Chairperson of Gabriela Youth in 1996, <strong>the</strong><br />
youth arm of Gabriela Philippines, one of <strong>the</strong> largest and most militant women’s<br />
alliances in that country. She was transplanted to New York City in 2001, and since<br />
<strong>the</strong>n she has organized youth, young women, domestic workers and allies around<br />
issues that directly affect Filipinos here and in <strong>the</strong> Philippines. She currently serves<br />
as <strong>the</strong> Mass Campaigns Officer of UGNAYAN.<br />
Break Out Session 1.4 Salazar Building, Room 2025, Saturday, April 17, 2010<br />
peRSOnal naRRatiVeS: in SeaRCH OF tHe BaBaylan<br />
• Felicia perez, "Filipino indigenous mind and Dream Work"<br />
• Bing aradanas, "my Journey towards philippine indigenous Spirituality"<br />
• Cynthia arias, "living in my Own truth: invoking <strong>the</strong> <strong>Babaylan</strong> Spirit"<br />
• Filipino indigenous Mind and Dream Work, Felicia perez<br />
Dream work from <strong>the</strong> Filipino indigenous mind perspective encompasses ancestral<br />
guidance and healing, spirits and nature, prophesy and divination, out-of-body flight,<br />
<strong>the</strong> déjà vu experience and kapwa dreaming. <strong>The</strong> <strong>Babaylan</strong> inspired dream worker<br />
is grounded in <strong>the</strong> three Filipino indigenous core values�� kapwa, pakiramdam, and<br />
kagandahangloob.<br />
Felicia perez earned a Master of Arts degree in Psychology with an emphasis in<br />
Holistic Studies. Her most profound spiritual revelations, ancestral wisdom and<br />
deep connection with <strong>the</strong> natural world come from her dreams. Felicia has created<br />
a professional genealogy business, and is a <strong>Babaylan</strong>-inspired dream worker.<br />
•<br />
•<br />
My Journey towards philippine indigenous spirituality, Bing aradanas<br />
An oral and visual presentation of encounters and interviews with shamans,<br />
sorcerers, herbalists, massage healers and warriors in <strong>the</strong> remote corners of <strong>the</strong><br />
Philippines, during <strong>the</strong> 21st century.<br />
Bing Aradanas is an activist, and <strong>the</strong> U.S.-born son of an Ilocano fa<strong>the</strong>r from<br />
Pangasinan (who came to America in 1925) and a Boholana-Mandaya-Spanish-<br />
Scottish mo<strong>the</strong>r from Surigao del Sur (who came to America in 1958). He earned<br />
a graduate degree in Ethnic Studies from UC San Diego, and currently works as a<br />
government anthropologist in Alaska.<br />
living in My own truth: invoking <strong>the</strong> <strong>Babaylan</strong> spirit, Cynthia arias<br />
An exploration, from a cross-cultural perspective, of <strong>the</strong> pathways <strong>Babaylan</strong> have<br />
used to discover, connect to, and integrate <strong>Babaylan</strong> traits into an identity based on<br />
a Western perspective.<br />
Cynthia Arias is profoundly grateful to have been born to parents and a long<br />
line of ancestors from <strong>the</strong> Philippines. One of <strong>the</strong> greatest gifts of our Filipino<br />
heritage is loving life, and showing it. As a parent of three, Cynthia engages <strong>the</strong><br />
next generation of <strong>the</strong> Arias family in identifying with, accepting, and heralding <strong>the</strong><br />
newest phase in Filipino-American culture.
4<br />
Break Out Session 1.5 Stevenson Building, Room 3082, Saturday, April 17, 2010<br />
a multimeDia DOCumentaRy<br />
Kababaihan: Conversations with Women Community Leaders by Diana Diroy and<br />
Aisha Heredia<br />
With over 80% of <strong>the</strong> country living off of less than US$2 a day, and with a<br />
government that has been complacent with over 1000 extrajudicial killings, being a<br />
critical, outspoken community organizer in <strong>the</strong> Philippines is a lifestyle of struggle<br />
— a life of poverty and impending peril.<br />
Kababaihan, meaning amongst <strong>the</strong> women, is a conversation that ventures to<br />
illuminate <strong>the</strong> spirit of bold women in marginalized Pilipino communities. <strong>The</strong><br />
narratives presented rise from three areas�� <strong>the</strong> ignored urban shanty-towns of<br />
Baseco in Metro Manila, <strong>the</strong> indigenous mining communities of <strong>the</strong> Cordillera<br />
Mountain Region in Nor<strong>the</strong>rn Luzon, and <strong>the</strong> war-ravaged, highly militarized zone<br />
of Sulu, in Mindanao. Celebrate how indigenous women community leaders hold it<br />
up when it all comes down! <strong>The</strong>y are educators, miners, daughters, wives, mo<strong>the</strong>rs<br />
– pillars of support <strong>for</strong> <strong>the</strong>ir families while fighting to progress <strong>the</strong>ir communities.<br />
In order to go <strong>for</strong>ward, one must know <strong>the</strong>ir past. Diana Diroy is a freelance<br />
photographer and multi-media producer with a solidarity with Pilipino social justice<br />
issues. She will continue her love <strong>for</strong> visual storytelling as she pursues her Masters<br />
Degree in Media Studies at <strong>The</strong> New School in New York this upcoming Fall.<br />
Aisha Heredia stands on <strong>the</strong> backs of her <strong>for</strong>emo<strong>the</strong>rs! Born in Quezon City, raised<br />
Cali<strong>for</strong>nia, and currently intertwined with <strong>the</strong> San Francisco Bay Area, everything<br />
Aisha creates reflects her passion <strong>for</strong> narrative and solidarity with diasporic<br />
communities. With a BA in Development Studies from <strong>the</strong> University of Cali<strong>for</strong>nia<br />
at Berkeley, with an emphasis on Philippine sustainable development, Aisha now<br />
works as an Education Research Analyst <strong>for</strong> SRI International.<br />
11:45-12:45 Cooperage<br />
lunCH<br />
12:45 - 1:45 Cooperage<br />
KeynOte plenaRy 2<br />
• Katrin de guia, KapWa psychology and <strong>the</strong> <strong>Babaylan</strong> tradition<br />
1:45-2:00 Break - proceed to Salazar Building<br />
2:00 - 3:30<br />
BReaK Out SeSSiOn tWO<br />
Break Out Session 2.1 Salazar Building, Room 2020, Saturday, April 17, 2010<br />
DeCOlOniZing tHe BODy<br />
• tera maxwell, "implications of <strong>the</strong> <strong>Babaylan</strong> movement on Decolonization"<br />
• lily mendoza, "<strong>Babaylan</strong> Body memory and neo-liberal Savagery: Whence <strong>the</strong><br />
Diaspora?"<br />
• Joi Barrios, "<strong>the</strong> persistent activist Body: Women Channeling <strong>the</strong> <strong>Babaylan</strong><br />
Spirit amidst militarization and militarism in <strong>the</strong> philippines"<br />
•<br />
implications of <strong>the</strong> <strong>Babaylan</strong> Movement on Decolonization, tera maxwell<br />
It is not so much what happens to us that matters, but <strong>the</strong> stories we tell about<br />
what happened. Such stories become truth, to be manifested in reality. Words,<br />
language, and stories have <strong>the</strong> power to shift energy, and literally, to shift reality. As
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•<br />
Program Schedule<br />
<strong>the</strong> babaylan movement grows and energy healing evolves in <strong>the</strong> West, <strong>the</strong> very<br />
rhetoric of colonial trauma and decolonization may lose its venom.<br />
Tera Maxwell is a Ph.D. candidate at <strong>the</strong> English department, University of Texas at<br />
Austin.<br />
<strong>Babaylan</strong> Body Memory and Neo-liberal savagery: Whence <strong>the</strong> Diaspora?,<br />
S. lily mendoza<br />
This narration tells of a journey out of patriarchal and colonial subjection, and<br />
<strong>the</strong> long and arduous trek back toward healing, wholeness, and (still longed-<strong>for</strong>)<br />
homecoming. <strong>The</strong> way through is marked by entry into <strong>the</strong> sacred wounding of<br />
intimate betrayal, bodily resistance, and <strong>the</strong> recovery of community and indigenous<br />
wisdom. <strong>The</strong> Filipino babaylan, as her archetype in o<strong>the</strong>r cultures also suggests, is<br />
invariably a Wounded Healer.<br />
s. lily Mendoza is Associate Professor of Culture and Communication at Oakland<br />
University in Rochester, Michigan. Her interests include cultural politics in national,<br />
post- and trans- national contexts, and discourses of indigenization, race, and<br />
ethnicity. She is <strong>the</strong> author of Between <strong>the</strong> Homeland and <strong>the</strong> Diaspora: <strong>The</strong> Politics<br />
of <strong>The</strong>orizing Filipino and Filipino American Identities.<br />
<strong>the</strong> persistent Activist Body: Women Channeling <strong>the</strong> <strong>Babaylan</strong> spirit Amidst<br />
Militarization and Militarism in <strong>the</strong> philippines, Joi Barrios<br />
Activists’ bodies are disciplined through violation of <strong>the</strong> body, humiliation, <strong>for</strong>ced<br />
servitude, and <strong>the</strong> threat to life, yet a “persistent activist” chooses to continue<br />
her involvement in <strong>the</strong> national democratic movement. How is <strong>the</strong> per<strong>for</strong>mance<br />
of activism ritualized? How is <strong>the</strong> body trans<strong>for</strong>med as it persists? What links<br />
<strong>the</strong> contemporary Filipina woman activist to <strong>the</strong> babaylan ra<strong>the</strong>r than <strong>the</strong> radical<br />
feminist of <strong>the</strong> West?<br />
Joi Barrios is a poet and an activist. She earned a Ph.D. in Filipino and Philippine<br />
Literature at <strong>the</strong> University of <strong>the</strong> Philippines, where she subsequently held a<br />
position as Associate Professor. She has also taught at <strong>the</strong> University of Michigan,<br />
UCLA, UC-Irvine, and UC-Berkeley.<br />
Break Out Session 2.2 Salazar Building, Room 2022, Saturday, April 17, 2010<br />
BayBayin in tHe DiaSpORa<br />
•<br />
Baybayin revival in <strong>the</strong> U.s., mary ann ubaldo, Christian Cabuay, perla Daly,<br />
Christine Balza. moderator: letecia layson.<br />
Baybayin is <strong>the</strong> pre-colonial writing system of <strong>the</strong> Philippines, and was used <strong>for</strong><br />
short messages – similar to text messaging. Its usage dwindled when <strong>the</strong> Filipino<br />
intellectuals during Rizal’s time started using <strong>the</strong> Western alphabet to write down<br />
Tagalog. In this roundtable discussion, explore baybayin through <strong>the</strong> contexts of<br />
history, Filipino identity, artistic expression, and spirituality.<br />
Mary Ann Ubaldo is a photographer, musician, and community activist based<br />
in New York City. She named her jewelry business Urduja after <strong>the</strong> mythical<br />
Philippine princess whom she identifies as <strong>the</strong> first Filipina feminist. She frequently<br />
uses nature and indigenous motifs in her customized babayin jewelry. For more<br />
in<strong>for</strong>mation, see Urduja.com.
6<br />
Christian Cabuay has been writing babayin off and on <strong>for</strong> several years, beginning<br />
in high school. After he received a tattoo which featured babayin, he posted photos<br />
on his webpage, and now his site is very popular. He now has several sites��<br />
PinoyTattoos.com, Baybayin.com, SickmanofAsia.com, and more!<br />
perla Daly is a mo<strong>the</strong>r and artist. She’s explored Filipino identity through designing<br />
baybayin jewelry with Ubaldo, web publishing, online communities, meditations,<br />
and through art and writings. She shares her findings of <strong>the</strong> 5 archetypes of <strong>the</strong><br />
babaylan at <strong>Babaylan</strong>.com. Among her recent works�� <strong>the</strong> Baybayin Alive blog and<br />
<strong>the</strong> <strong>Babaylan</strong> Mandala. O<strong>the</strong>r sites��NewFilipina.com, Pakikipagkapwa.net, & more.<br />
Christine Balza lives in <strong>the</strong> San Francisco Bay Area with her husband and four<br />
kids. She finds Inner Balance as she expresses herself through clay, precious metal<br />
and mixed media. Adding baybayin script to her work has given it a life of its own.<br />
Her pendants can be found online at www.suku-art.com, as well as in local Bay<br />
Area stores.<br />
letecia layson is a Filipina, Feminist, Futurist, and Priestess. She was <strong>the</strong><br />
recipient of <strong>the</strong> 2003 Ca<strong>the</strong>rine Wright Award <strong>for</strong> Equality and Justice in Alternative<br />
Spiritual Awareness by Feas2t. She is a Co-Director of <strong>the</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong><br />
Studies.<br />
Break Out Session 2.3 Salazar Building, Room 2023, Saturday, April 17, 2010<br />
Hip-HOp aS tRiCKSteR: linKS tO BaBaylan tRaDitiOn<br />
• ellen Rae Cachola and lorenzo perillo, "Decolonizing <strong>the</strong> Record: articulation<br />
of Knowledge in Militarized Asia-Pacific"<br />
• James perkinson, "DJ Qbert as Cyber-maniac Shaman: What does Hip-hop<br />
tricksterism Have to do with traditional <strong>Babaylan</strong>ism?"<br />
•<br />
•<br />
Decolonizing <strong>the</strong> record: Articulation of Knowledge in Militarized Asia-<br />
Pacific, ellen-Rae Cachola and lorenzo perillo<br />
Although <strong>the</strong> “official” history of archiving in <strong>the</strong> Pacific is grounded in <strong>the</strong> U.S.<br />
and European colonialist projects, what are <strong>the</strong> ways that demilitarization and<br />
decolonization movements in <strong>the</strong>se islands document <strong>the</strong>ir histories and current<br />
actions? Wielding <strong>the</strong> tools of hip-hop cultural production, particularly choreographic<br />
movement and spoken word, <strong>the</strong> presenters seek to address <strong>the</strong> political issues<br />
inherent in <strong>the</strong> dominant archives of <strong>the</strong> Pacific Rim. <strong>The</strong> presentation will open and<br />
close with spoken word storytelling on <strong>the</strong> praxis of designing in<strong>for</strong>mation systems<br />
with women’s movements in Hawaii, Guam and <strong>the</strong> Philippines.<br />
Ellen-rae Cachola is a Doctoral student at <strong>the</strong> In<strong>for</strong>mation Studies department<br />
at UCLA. Her research focuses on <strong>the</strong> roles that archives played in colonial<br />
developments across Asia-Pacific countries and how <strong>the</strong>y shape present-day<br />
discourses of security. Her ideas are influenced by her experiences as a digital<br />
archivist at <strong>the</strong> I-Hotel, and Manilatown <strong>Center</strong>.<br />
lorenzo “lozo” perillo is a second-generation Filipino American born in Honolulu.<br />
Lozo earned his M.A. in American Studies and International Cultural Studies at <strong>the</strong><br />
University of Hawai‘i, Manoa in 2007. Lozo currently pursues a doctorate in Culture<br />
and Per<strong>for</strong>mance with a concentration in both Dance Studies and Asian American<br />
Studies at UCLA.<br />
DJ Qbert as Cyber-Maniac shaman: What does Hip-Hop tricksterism have to<br />
do with traditional <strong>Babaylan</strong>ism?, James perkinson<br />
Filipino-American DJ Qbert emerged in <strong>the</strong> early 1990s as hip-hop’s premier<br />
turntablist. To <strong>the</strong> degree oppression yields a daily round of violent compression-<br />
-too much energy in too constrained a body locked into too small a space without<br />
<strong>the</strong> requisite words <strong>for</strong> release—scratching becomes a code of contestation and
Program Schedule<br />
ecstasy allowing glimpse of ano<strong>the</strong>r world. Transcoded <strong>for</strong> a changed historical<br />
situation, scratch innovation is postcolonial babaylanism.<br />
James W. perkinson is an Associate Professor of Ethics and Systematic <strong>The</strong>ology<br />
at <strong>the</strong> Ecumenical <strong>The</strong>ological Seminary in Detroit, Michigan. He is <strong>the</strong> author of<br />
White <strong>The</strong>ology: Outing Supremacy in Modernity and Shamanism, Racism, and<br />
Hip-Hop Culture: Essays on White Supremacy and Black Subversion.<br />
Break Out Session 2.4 Salazar Building, Room 2025, Saturday, April 17, 2010<br />
FOOD, Ritual anD Healing<br />
•<br />
sarap sa puso: Nurturing <strong>the</strong> spirit: An Exploration of Food, ritual, and<br />
Healing, Kay Barrett, margarita garcia, Karen Villanueva<br />
Our nourishment is a means of individual and collective cultural survival and<br />
in essence, our very healing. In this ritual per<strong>for</strong>mance dinner, <strong>the</strong> meal will be<br />
comprised of courses that navigate through <strong>the</strong> Pilipino palette of bitter, sour, hot,<br />
salty, sweet, and link each one with our history and heritage. Ritual, per<strong>for</strong>mance,<br />
poetry and song will be integrated into each course of <strong>the</strong> meal.<br />
Kay Ulanday Barrett is a poet, per<strong>for</strong>mer, educator, and martial artist navigating<br />
life with struggle, resistance, and laughter as a pin@y-amerikan trans/queer in <strong>the</strong><br />
U.S. Currently based in NY/NJ, with hometown roots in Chicago, her work is <strong>the</strong><br />
perfect mix of gritty city flex and Midwest open sky grounded in homeland soil and<br />
ancestor stories. See www.kaybarrett.net.<br />
Margarita garcia is a <strong>Babaylan</strong>-inspired artist from <strong>the</strong> south side of Chicago,<br />
who majored in <strong>the</strong> history of liberation at Brown University. She won a Fulbright in<br />
Fine Arts to <strong>the</strong> Philippines, and spent a year immersing in indigenous practice and<br />
art in Batanes, Palawan and Mindanao with <strong>the</strong> Ivatan, Tagbanua and Tala-andig<br />
communities. She is currently based in New York City.<br />
Karen Muktayani Villanueva graduated from Humboldt State University with a<br />
major in Nursing and a minor in Studio Art. She is a skilled nurse and healer, and<br />
her current studies include language, anthroposophy, sikolohiyang Pilipino, homa<br />
<strong>the</strong>rapy, and reiki. She is <strong>the</strong> Executive Director of <strong>the</strong> <strong>Center</strong> <strong>for</strong> Trans<strong>for</strong>mative<br />
Change, based in Oakland, Cali<strong>for</strong>nia.<br />
3:30-3:45 Break<br />
3:45 - 5:15 Salazar Building<br />
BReaK Out SeSSiOn tHRee<br />
Break Out Session 3.1 Salazar Building, Room 2020, Saturday, April 17, 2010<br />
FilipinO inDigenOuS KnOWleDge SyStemS anD pRaCtiCeS<br />
• Venus Herbito, "Re-igniting <strong>the</strong> Soul light of <strong>the</strong> ancestors: Healing, Video &<br />
<strong>the</strong> Whole mind"<br />
• Frances Santiago, "indigenous mind, Sacred Body: Healing through Dance,<br />
Ritual and Story"<br />
•<br />
Jana umipig, "<strong>the</strong> Journey of a Brown girl"
8<br />
•<br />
•<br />
•<br />
re-igniting <strong>the</strong> soul light of <strong>the</strong> Ancestors: Healing, Video & <strong>the</strong> Whole Mind,<br />
Venus Herbito<br />
Film, music, and photography will be integrated to tell <strong>the</strong> presenter’s story of<br />
coming to wholeness as a Bikolana-Sugbuana raised in <strong>the</strong> United States. <strong>The</strong>mes<br />
include recovering one’s indigenous mind through reconnecting with <strong>the</strong> land<br />
and water spirits of <strong>the</strong> Mo<strong>the</strong>rland, and “indige-tech” or <strong>the</strong> use of modern-day<br />
communication tools to reconnect with one’s ancestors.<br />
Venus Cerdon Herbito earned a Master’s degree in Indigenous Mind from Naropa<br />
University. She is a researcher and videographer <strong>for</strong> <strong>the</strong> Worldwide Indigenous<br />
Science Network, a non-profit based in Hawai’i dedicated to <strong>the</strong> revitalization and<br />
exchange of traditional knowledge globally. She researches Bikol and Cebuano<br />
healing traditions, and teaches digital storytelling at Wisdom University.<br />
indigenous Mind, sacred Body: Healing through Dance, ritual, and story,<br />
Frances Santiago<br />
Stories are not just stories. <strong>The</strong>y are markers of compassion <strong>for</strong> healing <strong>the</strong><br />
disconnect, <strong>the</strong> rift of soul from its Knowingness. Scattered like seed in time and<br />
space by <strong>the</strong> Ancient Ones, we are meant to seek <strong>the</strong>m out and find <strong>the</strong>m, to our<br />
nourishment and healing. This particular story being shared is <strong>the</strong> presenter’s return<br />
home to her indigenous mind and sacred body, spurred on by a dance, a ritual, a<br />
ceremonial fire, and a tribe.<br />
Frances iyagan santiago, born and raised in <strong>the</strong> Philippines, is a poet and dancer<br />
inspired by tribal cultures of her homeland. She is pursuing her Master’s degree in<br />
Indigenous Mind through Alaska Pacific University, and currently trains in Hawai’i<br />
with <strong>the</strong> Worldwide Indigenous Science Network.<br />
<strong>the</strong> Journey of a Brown girl, Jana umipig<br />
This per<strong>for</strong>mance piece is a look at <strong>the</strong> Pinay and her impact on <strong>the</strong> Pilipino<br />
community as a Teacher, a Healer, a Warrior, a Sage and High Priestess,<br />
recognizing <strong>the</strong> great importance that womyn play in creating and sustaining<br />
strength in our community and culture. This work of art is intended to beautify,<br />
glorify and dignify Pinays of yesterday, today and tomorrow.<br />
Jana lynne Umipig is a graduate of UC Irvine with a degree in <strong>The</strong>atre and Asian<br />
American Studies. She is completing her graduate studies at New York University,<br />
Steinhardt School of Culture, Education and Human Development, Educational<br />
<strong>The</strong>atre in Colleges and Communities.<br />
Break Out Session 3.2 Salazar Building, Room 2022, Saturday, April 17, 2010<br />
tHe ROle OF eXpReSSiVe aRtS<br />
• mila anguluan Coger, "<strong>the</strong> <strong>Babaylan</strong> Spirit in Diaspora: indigenous<br />
empowerment through expressive arts"<br />
• lizae Reyes, "playing <strong>the</strong> Harp, Connecting with <strong>the</strong> <strong>Babaylan</strong> Spirit"<br />
•<br />
<strong>the</strong> <strong>Babaylan</strong> spirit in Diaspora: indigenous Empowerment through<br />
Expressive Arts, mila anguluan Coger<br />
<strong>The</strong>re is a growing need among Filipino Americans and fellow indigenes<br />
(indigenous persons) in <strong>the</strong> U.S. <strong>for</strong> an expression of distinctive indigene identity,<br />
inspired by <strong>the</strong> babaylan legacy. <strong>The</strong> goal of this presentation is to come up with<br />
an empowered imaginative collective or kapwa response through <strong>the</strong> use of <strong>the</strong><br />
expressive arts. This response will reaffirm <strong>the</strong> babaylan-inspired group’s integral<br />
role in diaspora history, and bring about healing to <strong>the</strong> indigenous self.<br />
Mila Anguluan Coger is Program Director at Silver Lake Adult Day Health Care<br />
<strong>Center</strong> in Los Angeles, and a doctoral student in <strong>the</strong> Expressive Arts <strong>The</strong>rapies<br />
Program at Lesley University, Cambridge, Massachusetts. This presentation
•<br />
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springs from her experience as a drama <strong>the</strong>rapist, social worker and expressive<br />
arts <strong>the</strong>rapist among minorities and people of color, especially among Filipino<br />
Americans.<br />
playing <strong>the</strong> Harp, Connecting with <strong>the</strong> <strong>Babaylan</strong> spirit, lizae Reyes<br />
In her music healing practice, this presenter engages in ritual, invoking Ancestral<br />
spirits and chanting, be<strong>for</strong>e playing <strong>the</strong> harp at <strong>the</strong> bedside of <strong>the</strong> ill, <strong>the</strong> injured,<br />
and <strong>the</strong> dying. <strong>Reclaiming</strong> her Filipino, indigenous shamanic healing work has<br />
trans<strong>for</strong>med <strong>the</strong> core of her practice in present modern-day Western society. In<br />
addition to discussing <strong>the</strong> major music elements of music healing, “entrainment” will<br />
be discussed as a basis <strong>for</strong> communication, restoration and harmony.<br />
lizae reyes is a per<strong>for</strong>mer, an early childhood educator, and a certified Sound &<br />
Music Healing Practitioner based in Oakland, Cali<strong>for</strong>nia. Her passage into <strong>the</strong> world<br />
of music and healing started at a very young age in <strong>the</strong> Philippines, witnessing<br />
her fa<strong>the</strong>r’s gift of music as a doctor in a medical setting. She is a graduate of <strong>the</strong><br />
Sound Healing Program at <strong>the</strong> Cali<strong>for</strong>nia Institute of Integral Studies.<br />
Break Out Session 3.3 Salazar Building, Room 2023, Saturday, April 17, 2010<br />
StORy aS meDiCine<br />
• meldy Hernandez, mylene Cahambing, "tell, Heal: Storytelling <strong>for</strong> your<br />
Health"<br />
• isabelita papa, "From <strong>the</strong> Sacred Cave of palawan: On Becoming a Qi gong<br />
Healer"<br />
• marcella pabros, "Healing mars: my Journey to Body-mind-Spirit Wholeness"<br />
• potri Ranka manis, "magbubulong: Journey of a Healer and Culture Bearer"<br />
• tell, Heal: storytelling <strong>for</strong> your Health, meldy Hernandez and mylene<br />
Cahambing<br />
Sharing health stories (any event related to our body, mind, and soul) can be an<br />
effective way to find meaning and achieve positive health. We all have a health<br />
story to share. This joyful, active workshop led by two passionate Filipina nurses will<br />
use movement and storytelling to facilitate healing within our community – because<br />
it is good <strong>for</strong> everybody’s health.<br />
Meldy Hernandez, MpH, is a public health nurse/artist. Born in <strong>the</strong> Philippines and<br />
raised in Long Beach, Cali<strong>for</strong>nia, she uses her experience in international maternal/<br />
child nursing along with her passion <strong>for</strong> dance, <strong>the</strong>ater, and poetry to create and<br />
elevate <strong>the</strong> role of creative arts in public health. Find out more at<br />
http://meldyhernandez.sfsu.efolioworld.com/<br />
•<br />
Mylene Amoguis Cahambing, BsN, MpH, pHN (Public Health Nurse) is a music<br />
lover described by choreographer friends as a “health per<strong>for</strong>mer”. Mylene coconducted<br />
“<strong>The</strong> Spirit of Dance, Coping with Loss” mini-training <strong>for</strong> SFSU MPH<br />
health educators. She graduated from SFSU’s Nursing and Masters in Public<br />
Health Program. Check out http://mylenecahambing.sfsu.efolioworld.com/<br />
From <strong>the</strong> sacred Cave of palawan: on Becoming a Qi gong Healer,<br />
isabelita papa<br />
<strong>The</strong>re is a powerful presence of nature and life <strong>for</strong>ce energy which permeates <strong>the</strong><br />
Philippines, and this presenter will speak of <strong>the</strong> beauty, sacredness, and au<strong>the</strong>ntic
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spiritual experience that is possible and still exists in <strong>the</strong> Philippines. As an<br />
indigenous healer and experienced Qigong instructor, she will demonstrate some<br />
Qigong movements (self healing) to expel unwanted, stagnant energy, and will<br />
demonstrate hands-on healing touch with prayers.<br />
isabelita papa is a healer, a health coach, and a Qi Gong instructor. She received<br />
Qi Gong Teacher’s Certification training in 1977, and has 35 years of experience in<br />
<strong>the</strong> integration of mind, body, and spirit. She has conducted classes and workshops<br />
throughout <strong>the</strong> greater Bay Area, and leads healing circles, Qigong workshops, and<br />
classes throughout Nor<strong>the</strong>rn Cali<strong>for</strong>nia and Hawai’i.<br />
Healing Mars: My Journey to Body-Mind-spirit Wholeness, marcella pabros-<br />
Clark<br />
A multi-media odyssey, blended with human drama and spiced with dance and<br />
tongue-in-cheek comic bits, Healing Mars is underscored by <strong>the</strong> presenter’s battle<br />
with RA (Rheumatoid Arthritis). It is a literal testament to <strong>the</strong> healing powers of<br />
artistic/physiological expression and provides an opportunity <strong>for</strong> each viewer to<br />
discover <strong>the</strong> healing power of his/her own voice.<br />
Marcella pabros-Clark is an American woman of Philippine descent, a daughter of<br />
immigrant parents, born and raised in Oakland, Cali<strong>for</strong>nia. She is also an uninsured<br />
autoimmune disease sufferer using her art to expressively heal herself and to help<br />
o<strong>the</strong>rs. See www.healingmars.com<br />
Magbubulong: Journey of a Healer and Culture Bearer, potri Ranka manis<br />
This is <strong>the</strong> autobiographical story of <strong>the</strong> journey and training, beginning at age five,<br />
of <strong>the</strong> next Magbubulong (healer) of her tribe. Discussion will include scenarios<br />
of healing in <strong>the</strong> local area and how this healing evolved and was per<strong>for</strong>med in<br />
<strong>for</strong>eign soil, particularly in diaspora. Also, <strong>the</strong>re will be a discussion of how “colonial<br />
mentality” has impeded self-healing.<br />
potri ranka Manis, rN is <strong>the</strong> Founder and Artistic Director of Kinding Sindaw<br />
Melayu Heritage dance <strong>the</strong>ater, based in New York City. She is a Maranao tradition<br />
and culture bearer from Borocot village, Maging, Mindanao, Philippines, which is<br />
<strong>the</strong> 15th Pillar of <strong>the</strong> Pat Pangempong Ko Ranao.<br />
Break Out Session 3.4 Salazar Building, Room 2025, Saturday, April 17, 2010<br />
QueSt FOR SOCial JuStiCe<br />
• annaliza enrile, ivy Quicho, tracing Our Roots: Filipina activism, Women<br />
Who Dare to Struggle<br />
•<br />
tracing our roots: Filipina Activism, Women Who Dare to struggle, annaliza<br />
enrile, ivy Quicho<br />
This workshop will examine <strong>the</strong> roots of Filipina Empowerment starting with<br />
<strong>Babaylan</strong>ism, and fur<strong>the</strong>r analyze how it was morphed, changed, and persisted<br />
into <strong>the</strong> present day. <strong>The</strong> workshop will cover three main areas�� Filipina heroine<br />
archetypes; <strong>the</strong> “soul” of Filipina activism (what drives women into an activist<br />
paradigm?); and finally, <strong>the</strong> expression of women as a <strong>for</strong>m of activism.<br />
Dr. Annalisa Enrile is an associate professor at <strong>the</strong> University of Sou<strong>the</strong>rn<br />
Cali<strong>for</strong>nia School of Social Work. <strong>The</strong> focus of her research is women’s<br />
empowerment. Dr. Enrile was National Chairperson of <strong>the</strong> Gabriela Network from<br />
1999 to 2009, and is now working to establish <strong>the</strong> first Women of Color Resource<br />
<strong>Center</strong> in Los Angeles, <strong>The</strong> Mariposa <strong>Center</strong> <strong>for</strong> Change.<br />
ivy Quicho, MsW is a first generation Filipina American, born in Canada. She is<br />
<strong>the</strong> National Organizing Director <strong>for</strong> AF3IRM (Association of Filipinas, Feminists,<br />
Fighting Imperialism, Refeudalization, and Marginalization)/Gabnet. Ivy is also a
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co-founder of <strong>the</strong> Mariposa <strong>Center</strong> <strong>for</strong> Change in Los Angeles. She works as a<br />
union organizer, and as a youth organizer.<br />
5:15-6:45 Supper<br />
• Return to Cooperage plenary Hall and go to supper toge<strong>the</strong>r<br />
7:00-9:00 Warren Auditorium<br />
pHilippine CHanteD pRayeRS anD intimatiOnS/gRaCe nOnO<br />
SUNDAy, APRIl 18, 2010<br />
7:30-8:30 Cooperage/Plenary Hall<br />
• Coffee and Registration<br />
8:30 - 8:45 Cooperage<br />
Opening. talaanDig Ritual<br />
8:45 - 9:00 Cooperage<br />
•<br />
•<br />
Invitation to Reflect<br />
introduction by perla Daly, Co-Director, CFBS<br />
9:00-10:00 Cooperage<br />
KeynOte plenaRy 3<br />
• Virgil apostol, Healing, Shamanism, and Spirituality in <strong>the</strong> amianan traditions<br />
10:00-10:15 Break - proceed to Salazar and Stevenson Buildings<br />
10:15-11:45<br />
BReaK Out SeSSiOn FOuR, SUNDAy, APRIL 18, 2010<br />
Break Out Session 4.1 Salazar Building, Room 2020<br />
FilipinO inDigenOuS KnOWleDge SyStemS anD pRaCtiCeS<br />
• Jose Vergara, "mary magdalene and <strong>the</strong> Descendants of pre-Christian<br />
priestesses in <strong>the</strong> philippines"<br />
• Jean gier and lama Choyin Rangdrol, "<strong>Babaylan</strong> and Buddhism: a<br />
Conversation"<br />
• James perkinson, "<strong>Babaylan</strong>ism as post-Colonial Shamanism: Whence <strong>the</strong><br />
Diaspora?"<br />
•<br />
Mary Magdalene and <strong>the</strong> Descendants of pre-Christian priestesses in <strong>the</strong><br />
philippines, Jose Vergara<br />
This presentation uncovers Mary Magdalene from an Asian-Filipino perspective.<br />
Mr. Vergara has investigated <strong>the</strong> possible connections between <strong>the</strong> image of Mary<br />
Magdalene and <strong>the</strong> preservation or revival of leadership among <strong>the</strong> descendants of<br />
pre-Christian priestesses in <strong>the</strong> Philippines.<br />
José Mág-isá Vergara migrated to Australia in 1975 from Bulacan, Philippines.<br />
By profession he has taught math, in<strong>for</strong>mation technology, science, and English.<br />
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He is a student of <strong>The</strong>ology, with a concentration on Biblical Studies and women<br />
in <strong>the</strong> Bible, and he is working towards a Ph.D. at Australian Catholic University in<br />
Melbourne.<br />
<strong>Babaylan</strong> and Buddhism: A Conversation, Jean gier and lama Choyin<br />
Rangdrol<br />
<strong>The</strong> presence and knowledge of <strong>the</strong> <strong>Babaylan</strong>s and Buddhism in <strong>the</strong> Philippines<br />
raises questions, desires, curiosity, excitement, and fears. How can <strong>the</strong> <strong>Babaylan</strong><br />
tradition be respected and protected in <strong>the</strong> course of dialogue with Christians,<br />
Buddhists, Muslims, and <strong>the</strong> “big” religious traditions in general? How can <strong>Babaylan</strong><br />
values and practices enrich my experience as a Buddhist meditator? To what<br />
extent are Buddhist values and practices (Vajrayana, <strong>for</strong> example) compatible with<br />
<strong>Babaylan</strong> values and practices? What role can <strong>the</strong> artist play in creating a dialogue<br />
between spiritual traditions? Between diasporic and homeland populations?<br />
Jean Vengua gier was born in <strong>the</strong> United States to parents who were born in <strong>the</strong><br />
Philippines. She was raised in Santa Cruz, and continues to live in <strong>the</strong> Monterey<br />
Bay area. She is a poet, writer, editor, teacher, and social critic. A practicing<br />
Buddhist, Jean offers questions and seeks answers on <strong>the</strong> intersection between <strong>the</strong><br />
babaylan practice, and Buddhism.<br />
lama Choyin rangdrol is <strong>the</strong> only African American teacher of Buddhism<br />
recognized by <strong>the</strong> First Conference of Tibetan Buddhist <strong>Center</strong>s in North and South<br />
America. He studied under Khempo Yurmed Tinly Rinpoche. His earlier career<br />
was as a licensed psychiatric technician and Drama <strong>The</strong>rapist. He maintains<br />
international headquarters in Hawai’i.<br />
<strong>Babaylan</strong>ism as post-Colonial shamanism: Whence <strong>the</strong> Diaspora?, James<br />
perkinson<br />
This discussion will probe <strong>the</strong> usefulness of <strong>the</strong> contemporary fascination with<br />
shamanism as spiritual remedy <strong>for</strong> what ails Western culture and religion, by<br />
focusing on retrievals of an indigenously Filipino <strong>for</strong>m of shamanic healing called<br />
“babaylanism” by diasporic Filipinos and Filipino-Americans.<br />
James W. perkinson is an Associate Professor of Ethics and Systematic <strong>The</strong>ology<br />
at <strong>the</strong> Ecumenical <strong>The</strong>ological Seminary in Detroit, Michigan. He is <strong>the</strong> author of<br />
White <strong>The</strong>ology: Outing Supremacy in Modernity and Shamanism, Racism, and<br />
Hip-Hop Culture: Essays on White Supremacy and Black Subversion.<br />
Break Out Session 4.2 Salazar Building, Room 2022, Sunday, April 18, 2010<br />
BaBaylan pRaCtiCeS in OuR SCHOOlS<br />
• "<strong>Babaylan</strong>-Babay-pinayism: Creating Conterstorytelling, Counterteaching and<br />
Counterspaces in pin@y educational partnerships"<br />
allyson tintiangco-Cubales and pep teachers<br />
•<br />
<strong>Babaylan</strong>-Babay-pinayism: Creating Counterstorytelling, Counterteaching<br />
and Counterspaces in pin@y Educational partnerships, allyson tintiangco-<br />
Cubales and pep teachers<br />
This non-traditional panel/workshop that will share how Pin@y Educational<br />
Partnerships (PEP) explores <strong>the</strong> historical, social, spiritual, and political worlds of<br />
and intersections between <strong>Babaylan</strong>s, Babaes, and Pinayism.<br />
Dr. Allyson tintiangco-Cubales is an associate professor of Asian American<br />
Studies at SFSU’s College of Ethnic Studies, and a consultant with <strong>the</strong> SF Unified<br />
School District. She is <strong>the</strong> founder and director of Pin@y Educational Partnerships.<br />
pEp is a service learning program that has created a “partnership triangle” between<br />
<strong>the</strong> university, public schools, and <strong>the</strong> community to develop a counter-pipeline
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that produces critical educators and curriculum at all levels of education and in <strong>the</strong><br />
community. PEP’s partnership triangle includes�� San Francisco State University’s<br />
(SFSU) Asian American Studies (AAS), San Francisco public schools, <strong>the</strong> Filipino<br />
Community <strong>Center</strong> (FCC), and <strong>the</strong> Filipino American Development Foundation<br />
(FADF). Uniquely, our counter-pipeline implements a trans<strong>for</strong>mative decolonizing<br />
curriculum and pedagogy with all grade levels including primary, middle, secondary,<br />
and post-secondary students. As volunteer teachers of <strong>the</strong> program, graduate and<br />
undergraduate SFSU students receive a unique opportunity to teach critical Filipina/<br />
o American studies. <strong>The</strong>y gain skills in <strong>the</strong> practice of critical pedagogy, curriculum<br />
development, lesson planning, and teaching.<br />
PEP presenters include<br />
Arlene Daus-Magbual, PEP Associate Director of Program Development<br />
Jocyl sacramento, PEP Coordinator and Teacher at City College of San Francisco<br />
liza gesuden, PEP Coodinator and Teacher at Burton High School<br />
grace Burns, PEP Teacher at Balboa High School<br />
Angelica posadas, PEP Coordinator and Teacher at Balboa High School<br />
Katrina Evasco, PEP Teacher at Balboa High School<br />
Edeline Deguzman, PEP Coordinator and Teacher at Longfellow Elementary<br />
Aileen pagtakhan, PEP Storybook Illustrator<br />
Mahalaya tintiangco-Cubales, PEP Kindergarten Student and <strong>Babaylan</strong> Doll<br />
Maker<br />
Break Out Session 4.3 Salazar Building, Room 2023, Sunday, April 18, 2010<br />
manDala WORKSHOp<br />
• "<strong>Center</strong>ing yourself through art: a <strong>Babaylan</strong>-inspired mandala Workshop."<br />
By ingrid gonzales, melissa Canlas, Jamie manuel<br />
•<br />
<strong>Center</strong>ing Yourself through Art: A <strong>Babaylan</strong>-inspired Mandala Workshop,<br />
ingrid gonzales, melissa Canlas, Jamie manuel<br />
Workshop attendees will have <strong>the</strong> opportunity to create <strong>the</strong>ir own mandalas. A<br />
mandala is a sacred symbol depicting <strong>the</strong> order of <strong>the</strong> universe and is a defined<br />
sacred space. Mandalas are seen in <strong>the</strong> natural world — in flower petal patterns,<br />
in <strong>the</strong> nautilus shell, and <strong>the</strong> crystal patterns of a snowflake. <strong>The</strong> objective of <strong>the</strong><br />
mandala art project is to give Filipino Americans and o<strong>the</strong>r conference attendees<br />
<strong>the</strong> opportunity to use art and explore <strong>the</strong> concepts of completion and self-unity by<br />
placing <strong>the</strong>mselves in <strong>the</strong> center of our discourse and out from <strong>the</strong> margins.<br />
Jamie lou Manuel is an up-and-coming artist who came to San Francisco,<br />
Cali<strong>for</strong>nia from Laguna, Philippines at <strong>the</strong> age of eight. She has been drawing<br />
cartoon and imaginative characters ever since she can remember. She trained at<br />
<strong>the</strong> Academy of Art University of San Francisco, and has been influenced by City<br />
College Asian American Women’s Studies classes.<br />
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ingrid gonzales-padilla, Ed.D. is <strong>the</strong> founding instructor <strong>for</strong> SFSU’s Gaining Early<br />
Awareness and Readiness <strong>for</strong> Undergraduate Programs (GEAR UP). Her research<br />
and professional interests include Pilipino American student retention in higher<br />
education, college readiness, education equity issues in urban schools, and school<br />
and community partnership development.<br />
Melissa Canlas, M.A. is a professor at City College of San Francisco, in <strong>the</strong> Asian<br />
American Studies and Women’s Studies departments. Melissa’s work experience<br />
reflects her commitment to social justice through education. She has worked in San<br />
Francisco <strong>for</strong> over a decade as an advocate <strong>for</strong> underserved, first-generation bound<br />
college students.<br />
Break Out Session 4.4 Stevenson Building, Room 3082, Sunday, April 18, 2010<br />
Kulintang muSiC WORKSHOp<br />
• "learning Dance and music from <strong>the</strong> maguindanao, maranao and tausug<br />
Cultures of mindanao, Sou<strong>the</strong>rn philippines." DiWa Kulintang Workshop.<br />
plus a brief introduction to <strong>the</strong> music of <strong>the</strong> Kalinga people of <strong>the</strong> Cordillera<br />
of <strong>the</strong> nor<strong>the</strong>rn philippines.<br />
•<br />
Kulintang Workshop: learning Dance and Music from <strong>the</strong> Maguindanao,<br />
Maranao and tausug Cultures of Mindanao, sou<strong>the</strong>rn philippines, members of<br />
DIWA<br />
This per<strong>for</strong>mance and interactive music and dance workshop will focus on <strong>the</strong><br />
traditional dances of <strong>the</strong> Maguindanao, Maranao, and Tausug cultures of Mindanao<br />
<strong>Is</strong>land. If time permits, <strong>the</strong> workshop will end with an introduction to <strong>the</strong> indigenous<br />
music and dance of <strong>the</strong> Kalinga people of <strong>the</strong> Pasil region, Kalinga province,<br />
Nor<strong>the</strong>rn Philippines.<br />
DiWA is a San Francisco-based music and dance ensemble which specializes in<br />
traditional and indigenous music of <strong>the</strong> Philippines.<br />
Jocelyne A. Ampón is a perpetual student of several art <strong>for</strong>ms but finds peace<br />
within music. She was a teaching assistant in kulintang music and dance <strong>for</strong><br />
several years at San Francisco State University, where she studied Journalism and<br />
Psychology. Jocelyne is an eco-conscious floral design artist in <strong>the</strong> San Francisco<br />
Bay Area.<br />
patricia Aquino is a doctoral candidate in Clinical Psychology, and also an intern at<br />
Santa Clara University Counseling and Psychological Services where she provides<br />
<strong>the</strong>rapy and training with an emphasis on <strong>the</strong>oretical integration, narrative <strong>the</strong>rapy<br />
and social justice. An accomplished musician, she is pleased to be a member of<br />
Diwa.<br />
titania Buchholdt is an experienced student, teacher, traveler, and per<strong>for</strong>mer.<br />
She has worked with <strong>the</strong> Kalinga of <strong>the</strong> nor<strong>the</strong>rn Philippines, and <strong>the</strong> Maguindanao<br />
of <strong>the</strong> sou<strong>the</strong>rn Philippines. She is a senior member of <strong>the</strong> Palabuniyan Kulintang<br />
Ensemble and <strong>the</strong> Glide Ensemble, and of Diwa, all based in San Francisco.<br />
Caroline Cabading is a professional musician, dancer, and arts educator, and has<br />
conducted music and dance workshops throughout <strong>the</strong> San Francisco Bay Area. In<br />
addition to directing Diwa, she per<strong>for</strong>ms in <strong>the</strong> San Francisco-based Palabuniyan<br />
Kulintang Ensemble. She has also per<strong>for</strong>med with <strong>the</strong> Jaipongan dance group<br />
Harsanari.<br />
Holly Calica is a visual artist, art teacher, dancer, music student, cultural worker,<br />
mo<strong>the</strong>r and grandmo<strong>the</strong>r. A recipient of <strong>the</strong> Fulbright-Hays and Fund <strong>for</strong> Teachers<br />
Fellowships, Holly has conducted arts and cultural research in <strong>the</strong> Philippines. She
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salutes her teachers, especially Master Danongan Kalanduyan and Mestre Carlos<br />
Aceituno.<br />
sarita ocón is a professional actor, artist, and educator. <strong>The</strong>atrical credits include<br />
per<strong>for</strong>mances with Bindlestiff Studio, Hybrid Per<strong>for</strong>mance Experiment collective<br />
(HyPE), Playwrights Foundation, ShadowLight Productions Teatro Visión, Stan<strong>for</strong>d<br />
Summer <strong>The</strong>ater, and <strong>the</strong> Institute <strong>for</strong> Diversity in <strong>the</strong> Arts at Stan<strong>for</strong>d University.<br />
Fleurdeliza rabara enjoys all traditional music and dance of her parents’ province<br />
of Kalinga, in <strong>the</strong> Cordillera Region of Luzon. Her interest in kulintang began with<br />
lessons at <strong>the</strong> Pusod <strong>Center</strong> in Berkeley. Fleurdeliza participated in <strong>the</strong> 2008<br />
Pistahan Parade in San Francisco, on <strong>the</strong> award winning float of <strong>the</strong> Palabuniyan<br />
Kulintang Ensemble.<br />
patrick tamayo has per<strong>for</strong>med and studied kulintang music since 1993, with<br />
kulintang master Danongan Kalanduyan as well as with Dr. <strong>Us</strong>opay Cadar. As a<br />
long-time Sagayan dancer, he hopes to inspire light in one’s life through dance and<br />
music.<br />
Break Out Session 4.5 Salazar Building, Room 2025, Sunday, April 18, 2010<br />
StORytelling WORKSHOp<br />
• "<strong>Babaylan</strong>-inspired Healing art: tracing HeR Stories in HiStory"<br />
Sheryl torres and lucille Karen malilong-isberto<br />
•<br />
•<br />
<strong>Babaylan</strong>-inspired Healing Art: tracing HEr stories in History, Sheryl Torres<br />
and Lucille Karen Malilong-<strong>Is</strong>berto<br />
<strong>Reclaiming</strong> <strong>the</strong> stories of healing by <strong>the</strong> babaylan is a monumental project. Her<br />
subjugation by <strong>the</strong> colonizers translated to her being absent in official history. This<br />
travelling multi-sensory exhibition is an invitation <strong>for</strong> Filipinos to tell <strong>the</strong>ir stories<br />
and <strong>the</strong> accounts that <strong>the</strong>y have heard from <strong>the</strong>ir ancestors as a way to reclaim <strong>the</strong><br />
babaylan’s <strong>for</strong>gotten stories. By ga<strong>the</strong>ring seemingly unrelated threads, we might be<br />
able to weave a new collective tapestry and find answers to <strong>the</strong>se questions�� Who<br />
was <strong>the</strong> babaylan? Where was <strong>the</strong> babaylan across various periods in Philippine<br />
history? Where is <strong>the</strong> babaylan now? <strong>Is</strong> <strong>the</strong> babaylan still relevant today?<br />
sheryll “Eryl” C. torres is an art curator, an art director, and an arts instructor<br />
with a background in <strong>the</strong>ater arts and photography. She graduated from UP-Diliman<br />
with a degree in Art Studies, and is now working towards a Masters degree in Art<br />
Studies with an emphasis in Philippine Art History.<br />
lucille Karen “Kay” Malilong-isberto is a consulting attorney, a columnist, and<br />
a mo<strong>the</strong>r. She is currently working towards a Masters degree in Art History at<br />
UP-Diliman. Her recent publications include Instilling Pride of Place�� <strong>The</strong> Cebu<br />
Heritage Caravan Experience and Romancing <strong>the</strong> Past�� A Review of Laws and<br />
Jurisprudence on Built Heritage in <strong>the</strong> Philippines.<br />
2
Program Schedule<br />
SUNDAy, APRIl 18, 2010 (lAST PAGE OF SCHEDUlE)<br />
11:45-12:00 Break, proceed to Cooperage/Plenary Hall<br />
12:00-1:00 Cooperage/Plenary Hall<br />
•<br />
•<br />
lunch<br />
Bathala meditations<br />
1:00 - 2:00 Cooperage<br />
BOOKlaunCH<br />
•<br />
<strong>Babaylan</strong>: Filipinos and <strong>the</strong> Call of <strong>the</strong> indigenous<br />
2:00-3:00 Cooperage<br />
DReamtime CiRCleS: WiSDOm FROm tHe Deep Well OF<br />
memORy intO tHe FutuRe.<br />
letecia layson, Ritual Coordinator, Co-Director, CFBS<br />
3:00-4:00 Cooperage<br />
SyntHeSiS anD ClOSing Ritual<br />
2
Congratulations to <strong>the</strong> First<br />
International <strong>Babaylan</strong> Conference.<br />
Greetings from Peng Pinlac & Family<br />
Dana Point, CA<br />
Greetings & Congratulations to <strong>the</strong><br />
<strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies.<br />
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Warmest Greetings & Congratulations<br />
to <strong>the</strong> 1st International<br />
<strong>Babaylan</strong> Conference.<br />
From: Christine Ugalde-Pineda, Social Services<br />
Silver Lake Adult Day Health Care <strong>Center</strong><br />
In Honor of my Mo<strong>the</strong>r, Esperanza Luna Mendoza<br />
Inspiration, Guide, Teacher,<br />
Creative Artist, Gentle Warrior,<br />
Mo<strong>the</strong>r of Multitudes Who bear<br />
<strong>the</strong> mark of her <strong>Babaylan</strong> Spirit
2<br />
Our best wishes to a<br />
successful <strong>Babaylan</strong><br />
International Conference!<br />
In memory of my mo<strong>the</strong>r<br />
Milagros Lim Santillan,<br />
our Healer ...<br />
Your daughter Monette Santillan-Rivera<br />
---message from a sponsor
Donors ($200+)<br />
Barreras, Marisza and Family<br />
Decena, Agnes - D.M.D.<br />
Helfand, Judy<br />
Megino, Elizabeth<br />
Navarro, Jennifer<br />
North Bay Int’l Studies<br />
Organic Chef Catering<br />
Pennrich, Karen & Randy<br />
Reyes, Lizae<br />
Sonoma State University Office of <strong>the</strong> President<br />
Sonoma State University School of Arts &Humanities<br />
Temple of <strong>Is</strong>is/LA<br />
And thank you to all our many<br />
o<strong>the</strong>r supporters who lovingly<br />
donated out-of-pocket and<br />
of <strong>the</strong>ir time and talents.
4<br />
Many Thanks to<br />
Our Media Sponsors<br />
ABS-CBN<br />
APEX Express, KPFA Radio<br />
Asian Journal Press<br />
Fil-Am Nation<br />
KPFK Radio<br />
KRCB<br />
<strong>The</strong> North Bay Bohemian<br />
Philippine News<br />
Philippine Planet<br />
Press Democrat
<strong>The</strong> <strong>Babaylan</strong> Mandala I.I<br />
Fine Art Print Series<br />
“<strong>The</strong> golden mandala has baybayin and o<strong>the</strong>r symbols of life, <strong>the</strong> elements, cosmos and more. Even<br />
<strong>the</strong> numbers of rings and symbols have meanings. Baybayin symbols helped this mandala come alive<br />
<strong>for</strong> me as I created it and has given this artwork deep meaning <strong>for</strong> me as a Filipino. I believe in <strong>the</strong><br />
beauty of <strong>the</strong> Filipino people, and that as we decolonize we reclaim our inner gold.” --- <strong>the</strong> artist<br />
Order yours at <strong>the</strong> First International <strong>Babaylan</strong> Conference 2010.<br />
Or Order Your Fine Art Print Online<br />
www.babaylan.net/babaylanmandala.html<br />
(A fundraising ef<strong>for</strong>t <strong>for</strong> <strong>the</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies)
$3<br />
For more in<strong>for</strong>mation, please visit us at www.babaylan.net<br />
Conference Logo courtesy of Margarita Garcia<br />
<strong>The</strong> <strong>Center</strong> <strong>for</strong> <strong>Babaylan</strong> Studies is an activity of <strong>the</strong> IH<strong>Center</strong>, a nonprofit<br />
public charity exempt from federal income tax under Section 501[c](3) of<br />
<strong>the</strong> International Revenue Code.