『人類学研究所 研究論集』第 5 号（2017）

Disasters and rare life events among Filipinos:
Pinatubo Ayta’s ability to deal with natural disasters 2
Cynthia Neri Zayas 3

Abstract
We Filipinos live with typhoons all our lives. Earthquakes and volcanic eruptions
happen but never as frequently as typhoons’ seasonal visits to the islands. For the past four
decades — from 1973 to 2013 — typhoons triggered the worst disasters in the Philippines.
Recently, Typhoon Haiyan’s fury lashed the Central Philippines, bringing havoc to 16 million
people and leaving material losses costing US$2 Billion .The high incidence of losses is dueto the typhoon’s path passing through cities and towns. Disaster studies in the Philippines
rely on “worst disaster” indicators (casualties, damage costs, and number of people
affected). Earthquakes and volcanic eruptions, on the other hand, result in lower incidence
of destruction as they are comparatively infrequent and occur in peripheries of urban areas
with a lesser amount of infrastructure. Essentially, there are more studies and funding
allocation for disasters with catastrophic consequences.
Keywords : Philippines, disaster, Ayta, Mt. Pinatubo, anthropology of disaster

Disasters are a fact of life in the Philippines: natural hazards such as earthquakes,
volcanic eruptions, typhoons, floods, droughts, and landslides occur with such relentless
intensity that they can be regarded as ‘frequent life events’ (Bankoff, 2007).

I work among traditional communities like the Ayta because they possess a remarkableknowledge of their environment, e.g. flora and fauna (Zayas, et. al. 2013a). With their forest
almost gone as a result of lahar and pyroclastic flows, what is left of their knowledge? As ananthropologist quietly working among peripheral communities, my studies have focused on
the Ayta peoples who have lived for centuries on Mt. Pinatubo (Zayas, 2016a, 2016b, 2015,2014, 2013a, 2013b, 2013c, 2012, 2010a, 2010b, 2007). Most of my work deals with postdisaster ethnography of traditional societies, focusing on reconstruction of people’s cultural
lives prior to the lahar devastation – their local survival strategy knowledge, their resilience,2

The original version was read during the Nanzan University Institute of Anthropology‘sInternational Symposium and Workshop October 1-5, 2016 in Nagoya and Sendai.
3
Professor, Center for International Studies University of the Philippines3Research Paper of the Anthropological Institute Vol.5 (2017)

and their continuing struggle to possess their ancestral land, among others. Many scholars
have addressed the capacity of industrial societies to deal with natural disasters. However,few have looked into how traditional societies deal with it, except for a few foreign ones who
have done work on Pinatubo Negritos (Gaillard, 2015; Shimizu, 1989, 2001; Seitz, 1998,
etc.). Mine is a contribution to this scarcity.
“Frequent life events” is how historian Bankoff, using data going back from the 18th
century, describes disaster situations in the Philippines all the way from Spanish colonial
times.

To give an idea: in the four decades from 1973 to 2013, typhoons produced the worst

disasters in the Philippines. The three biggest generators of casualties came from two
typhoons (Haiyan in 2013 and Bopha in 2012), and one 7.9 magnitude earthquake in
Mindanao, which triggered a tsunami. Typhoons (Haiyan, Bopha and Nina, 1995) too caused
the three biggest damage to property and infrastructure.
Typhoons are the origins of the worst disaster in terms of the number of humanpopulation affected (Haiyan, Bopha, and Mike in 1990). Typhoon Haiyan is one of the world's
strongest and deadliest typhoons ever recorded, prompting a rare Public Storm Signal No. 4
in the Visayas. It caused massive devastation that killed 6,300 people. Haiyan, the worst
typhoon to hit the country, brought massive damage amounting to around US$2 billion Asidefrom the big number of casualties and the massive damage, some 16 million people wereaffected.
Anthropologists in the Philippines are not so keen in working on disasters. In 38 yearsof annual conferences, the Philippine Anthropological Association (also known as UGAT)
only showcased the subject twice — in 1995, during its 17th Annual Conference (with theTable 1. Top three generators of disasters in the Philippines 4
1

2

Local nameInternational name, date
1. Population affectedTyphoon Yolanda(Haiyan) 2013.11.08
16,106,807

Typhoon Pablo(Bopha) 2012.12.04
6,246,664

Typhoon Ruping(Mike) 1990.11.12
6,159,569

Local nameInternational name, date
2. Cost of damage

Typhoon Yolanda(Haiyan) 2013.11.08
US$ 2.05 B

Typhoon Pablo(Bopha) 2012.12.04
US$ 1.7 B

Typhoon Sisang(Nina) 1995.09.04
US$ 7 M

Local nameInternational name, date
3. Casualties

Typhoon Yolanda(Haiyan) 2013.11.08
6,300

1976 Mindanao
earthquake
1976.08.17
6,000

Typhoon Uring(Thelma)1991.11.05
5,956

Disaster/degree

43Source: (NDRRMC), National Aeronautics and Space Administration (NASA), Philippine Instituteof Volcanology and Seismology (PHIVOLCS),
http://www.rappler.com/moveph/issues/disasters/64916-worst-natural-disasters-philippines,
Accessed: 2016.07.11

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『人類学研究所 研究論集』第 5 号（2017）

theme “Anthropology of Disaster”) held in Nueva Ecija, the site of a devastating earthquake
in 1991; and in 2005, twenty years later, during the 27th Annual Conference in Iloilo (withthe theme “The Anthropology of Crisis”).
Fortunately, the U.P. Diliman Department of Anthropology made available in 2011 theresults of students-gathered data , (“Ethnographies of Disaster, 2009”) at the UP
Anthropology Field School in Tiwi, Albay, a collaborative effort with the conference’s host
university

I shall return to their contribution as I cite cases on disaster-related work byanthropologists.
The regularity of disasters is a normal event in the islands. This regularity is punctuatedby interest in the effects of natural and man-made disasters. Often, interest among
anthropologists is prompted by various sources, like an invitation for joint research projects
on disaster-related studies, however, there are some who would now and then respond to thechallenge to get involved in disaster education, research on post-disaster recovery, andethnographies of life experiences, among others. For example:
Case 1: Prof. Lilian dela Peña, a victim herself of the flooding in her city, Cagayan de Oro,in the wake of Typhoon Sendong (international codename: Washi), led her institution’s —Capitol University (CU) -campaign for disaster education. One major output is an illustrated
children’s book containing narratives of flash flood survivors (dela Peña, 2012). Published in
Cebuano in 2012, Sa Kagabhion sa Sendong (On the Night of Sendong: Narratives ofChildren Survivor), co-edited by dela Peña with Amor Q de Torres, now has a English
translation. The book contains 14 stories from children survivors, aged 8-13 years old. Eachnarrative tells how they survived and how they helped family members and neighbors survive,and relates the struggle handling post-disaster trauma and the loss of parents, family
members, or both.
CU appointed dela Peña as coordinator for several projects. One such endeavor was the
Building Disaster Preparedness, a joint project of CU, Japan Foundation Manila Office(JFMO) and Plus Arts of Kobe, Japan, which provided trainor-consultants. Started in 2014,
it trained 19 students and four faculty members how to develop fun games to teach disaster
preparedness. The project developed four games and four others, developed by similar
projects in Thailand and Japan, were adapted. The games were introduced to and played byelementary school children in Cagayan de Oro (Capitol University Basic Education
Department and Gusa Elementary School), in Manila (at the Museo Pambata, and facilitatedby the Girl Scouts of the Philippines), in Bicol (Bicol University, facilitated by Japan
International Cooperation Agency, or JICA, and the provincial LGU of Bicol).
Dela Peña also coordinated CU’s Strengthening Capacity in Disaster Preparedness andClimate Resilience project in five provinces from 2013 to 2015. This initiative — funded by
the Australian Agency for International Development (AusAid), now Australia’s Department
of Foreign Affairs and Trade - was managed by Dr. Doracie Z. Nantes, then with theAustralian National University. Five provincial LGUs — Bicol, Quezon, Bohol, Misamis

5Research Paper of the Anthropological Institute Vol.5 (2017)

Oriental, and Lanao del Norte - two city governments, and six universities participated in the
project. CU and the Mindanao University of Science and Technology co-managed theactivities in Misamis Oriental.
As a member of the Secretariat of the Climate and Disaster Resilient Committee ofCapitol University, dela Peña’s group planned and implemented the university’s disaster
preparedness and resilience initiatives. Emergency drills for earthquake, fire, and gun
shooting incidents are now organized in CU, and there are individuals in every building andfloor responsible for ensuring the evacuation of students and employees to identified areas.
Annually or during summer, the committee organizes holds Abtik (literally meaning active),an open-to-the-public event where government organizations and NGOs in the region
showcase initiatives on disaster preparedness.
Case 2: Nota F. Magno, is assistant professor at the Department of Sociology andAnthropology of Ateneo de Manila University (ADMU) 5 . As part of the project to document
the siege of Zamboanga in 2013 when the secessionist Moro National Liberation Front took
control of the city proper and burned local communities, her group studied displacement
situations - urban development, environmental causes/natural disasters, and armed conflict.
The Zamboanga case represented the latter two situations.

The project, done under the aegis

of ADMU’s Institute of Philippine Culture, focused on Internally Displaced Populations(IDP). The result of this study is being readied for publication.
Case 3: Soledad Dalisay and Carlos Tatel are both faculty members of the U.P. Diliman’s
Department of Anthropology.

Dalisay works on food issues (2005, 2008). In 2009 bothprofessors took their undergraduate students for several months of field work. The site, Tiwi,
Albay coincidentally, is also where Mt.

Mayon, the most active volcano in the Philippines,

is. and Albay, a province in the Bicol region, is a major highway of typhoons coming fromthe Pacific Ocean, especially during the southwest monsoon. Data from the Anthropology
Field School was compiled together with some articles from accompanying instructors.
Essential it is composed of narratives of disaster local coping. Some of the titles, written
mostly in Filipino, are:Tatel, C. P. Jr.
Fieldwork and Fieldschool – anthropological reflections in a cultural setting(In English)
Dalisay, S. N. M. and Tatel, C. P. Jr
The Ravaging Storm: Providing an anthropological lens to the study of disaster in
two Barangays in Tiwi, Albay (In English)
Diego, M. K., de Leon, S.G. and Manalili, M. M.
Faith and Danger – Narratives of rescue and adaptation after disaster (In Filipino)
5

Information were obtained through email.

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『人類学研究所 研究論集』第 5 号（2017）

Filoteo, J., Muyrong P. L. J. and Tan, D. M.
Mother of Salvation, save us – Devotion and disaster in the Hamlet of Joroan, Tiwi,
Albay (In Filipino)
Ferras, M. R., Landicho, J. L. And Toledo, S. J.
Food, typhoon and Mother – A study on vulnerablity during disaster (In Filipino)
Bautista,

V. F., Calobong,

R. J. and del Prado, C. J.

Tabang (aid or help) - the politics of aid in Jaroan
Catalan, A. M., Gato, N., and Regalia, M. L.
Pakikidagos (to shelter) – Action andpower in times of disaster in Jaroan, Tiwi,

Albay (In Filipino).
Ferreras,M. R., Lagman, K. H. and Marquez, M. L.
Pagbuwat (Rising up) – Microfinance and response to challenges during disaster inthe hamlet of Joroan, Tiwi, Albay (In Filipino)
Case 4: Ponciano L. Bennagen is a retired professor of the U.P. Department of Anthropology.
His major contribution to disaster study is his critique on government’s non-participatory
strategy when dealing with disaster victims. To quote him:
Based on our observations and experiences in the Ayta communities hit by
the Mt. Pinatubo eruptions, it can be said that victims themselves have theorganizational and cultural resources and capability to manage their situation.
While victims do need immediate material support such as relief goods, they
are able to rehabilitate themselves successfully, if they take control of thedisaster management from the beginning (Bennagen, 1996).
Case 5: Jose Cunanan, a protestant pastor-anthropologist, has written about the effects of
volcanic eruption on the Ayta in Pinatubo. Unfortunately, I have not come across his later
works. But I know that he continues to undertake development projects with the Ayta in
Zambales and Bataan provinces.
Apart from these five examples, and brief essays of anthropology students, typhoonrelated anthropological work is almost absent.

Why is this so, when anthropologists in thePhilippines study indigenous peoples? Since majority of indigenous people do not live in
populated areas, they are not included in government disaster statistics. Furthermore, thehistory of anthropology in the Philippines is conjoined with the fate of the katutubo/theindigenous ‘other’. Like Jose Cunanan, I study indigenous peoples like the Ayta of Pinatubo
who were displaced as a result of the 1991 eruption of Mt.Pinatubo in Luzon.
Case 6: Since 1991, I have devoted myself to the study of the Ayta. Anthropologists consider
the Ayta of Mt. Pinatubo as environmentally-resilient people.

Twenty-five years ago, Mt.

Pinatubo erupted in the main Philippine island of Luzon. The native peoples living on the7Research Paper of the Anthropological Institute Vol.5 (2017)

slopes, the Ayta, were temporarily housed in evacuation camps located below the slopes ofthe volcano.
Being seasonally slash-and-burn cultivators as well as hunters and gatherers, most of the
Ayta planned to return immediately to their land despite the danger of lahar flows. One keen
Ayta observed, “If the indigenous people simply eat and sleep without doing anything, they
will soon die”.

This Ayta learned that his father did not wait for the government to declaretheir area safe, but immediately looked for a suitable land and began raising goats andplanting sweet potato and taro -food most suitable instead of canned sardines, instant noodles,
or other packed foods distributed in the evacuation camps. The Ayta thought: time lost doing
nothing during the waiting period could have been allotted for the tending of animals andcultivation of plants. This is the mentality of the dwellers of the volcano. They did not only
plant, but took to the river, caught fish and shrimps, and gathered shells.
Another victim, the medicine man, left the evacuation area and returned to his devastatedhome to plant vegetables and rejuvenate the medicinal trees in his backyard.

In short, thevictims of the volcanic eruption were active actors who wanted to restore “normalcy” in theirlives through various strategies. This is what common people think of the Ayta, as hardy
people who are used to difficult situations in their lives. However, the eruption of Mt.
Pinatubo did not really register much on the top 10 worst disasters in the Philippines in termsof casualties, in cost of damage ( it was number 5), and terms of people affected because the
Ayta did not figure in government statistics.

Table 2. How Mt. Pinatubo eruption fared in worst disaster category

I. Worst disasters in PH in terms of casualties:
Mt. Pinatubo did not figure in the top 10
II. Worst disasters in PH in terms of cost of damage:
No. 5

Mt. Pinatubo eruption, 1991.06.15

US$443,000,000

III. Worst disasters in PH in terms of number of people affected:
Mt. Pinatubo eruption did not figure in the top 10

My work with the Ayta involves bringing students for first-hand observation of theeffects of the volcanic eruption, and organizing symposia, undertaking collaborative researchwith botanists, sociologists, organizing disaster mitigation workshops, among others. All
these activities resulted in the creation of a course entitled Global Studies 197 (Special Topics

8

『人類学研究所 研究論集』第 5 号（2017）of Global Concern – Cultures of Disasters), an elective course offered once a year toundergraduate students. 6 My class has produced a monograph from results in the field.

C. N. ZAYAS
Papers read and published on cultures of disaster studies
2016a. “Memoires of the UPCIS Out of classroom Learning Activities –Pagsabog ng Bulkang Pinatubo, Ayta sa Sitio Target Sapang Bato, Angeles,
Pampanga.” In Beyond Diliman No. 1 University of the Philippines Center
for International Studies, Diliman.
2016b. “Land is Life and Life is Land: Development, Resilience, Family andKnowledge for the Ayta of Mt. Pinatubo. ” In The Consequences ofDisasters: Demographic, Planning, and Policy Implementations. Ed. HelenJames and Douglas Patton. Springfield, Illinois: Charles C Thomas.
2015. “Ayta Pinatubo’s Post-Disaster transformations & indigenous
sustainability- ‘the Sitio Target experience.” Paper presented during the
Asia-Pacific Research University’s 11th Research Symposium on MultiHazards around the Pacific Rim. Microtel by Wyndham, Techno hub, UP
Diliman, Quezon City, October 7-10, 2015.
2014. “Ayta strategies to repossess ancestral land after the eruption of Mt.
Pinatubo, Philippines.” Paper presented to the ASSOCIATION OF PACIFICRIM UNIVERSITIES (APRU) X MULTI-HAZARDS INTERNATIONALSYMPOSIUM: “Discovering, Researching and learning in time of disasters
in the Pacific Rim: bridging the gap through academic work”. Campus
Andrés Bello, University of Chile, Santiago, Chile, November 18-20, 2014.
2013a. “Useful Plants of Selected Ayta Communities from Porac, Pampanga,
Twenty Years after the Eruption of Mt. Pinatubo.” Philippine Journal of
Science, 142 (0):161-189. Co-authored with Elena M. Ragragio and Jasper
John A. Obico.
2013b. “Disaster experiences in place names and memories from Japan and
the Philippines.” Paper read on the occasion of the UGNAYANG PANGAGHAMTAO, INC. (UGAT) - ANTHROPOLOGICAL ASSOCIATION OF
THE PHILIPPINES 35th ANNUAL CONFERENCE: Rethinking andRemaking Forms of Knowledge: The Critical Work of Anthropology. Ateneo
de Davao University, Davao City, 24-26 October 2013.
2013c.
“Anthropologizing tao, lupa, hangin at tubig and tumao Understanding the sources of Filipino responses to natural disasters.”
Module written for Integrating Climate Change Adaptation and Disaster
Risk Reduction. Project funded by the AusAid Public Sector Linkages
Program - Capacity Strengthening Program on Integration of Climate
Change Adaptation and Disaster Risk Reduction in Five Provinces in thePhilippines. December 3, 2013, Cagayan de Oro City and December 6, 2013,
ITTC MSU Iligan City.
6

This course is popular among Mass Communication majors, Psychology students, and Business
Administration and Economics majors as well.

9Research Paper of the Anthropological Institute Vol.5 (2017)2012. Tagging vulnerabilities to natural disasters through local knowledge: thefounder’s cult, landscapes and place names. Paper read during the
KAPWA 3: Indigenous knowledge in the academe, bridging local and global
paradigms. An International Conference with Symposium for Schools of
Living Traditions (SLT), June 25- July 1, 2012 Baguio City, Philippines.
2010. Overcoming Disasters – lessons from post-disaster interventions inJapan and Southeast Asia. Ed. Cynthia N. Zayas et al. Diliman: UPCIS
Publications.
2010. “Aeta Lessons from Mt. Pinatubo- Restore the forest, revive heritage.”
Co-written with V.V. Hernandez, E. M. Ragragio and R. Alejandro. In
Overcoming disasters –lessons from post-disaster interventions in Japan andSoutheast Asia. Zayas, C.N., V. V. Hernandez and A. C. Fajardo (editors).
Diliman: UPCIS Publications.
2007.
“The wrath of the Deity Koujin and the Great Hanshin-Awaji
Earthquake in Awaji Island, Japan” (淡路島における災害と記憶の文化―荒神信仰を中心に) 。第 204 回日文研フォ－ラム。国際日本文化研
究 セ ン タ ー 、 International Center for Japanese Studies ， Kyoto. In
Japanese.(booklet)
Conferences and field work related to disaster studies
Education & documentation
2015. Out-of-classroom organizer. “Studies and reports on the Ayta of Clark
at Camias, Porac, Pampanga: Out-of-classroom learning activities, Global
Studies 197 (Special Topics on Cultures of Disaster),” in Beyond Diliman,
No. 1, Center for International Studies, University of the Philippines,
Diliman. Note: In 2015 I led a multi-disciplinal class field work for thecourse Global Studies 197 – Cultures of Disaster, in Sitio Target, Bgy.
Sapang Bato, Angeles, Pampanga. This monograph is the output from thatfield work.
2011. Convener and paper reader: International Symposium Eco-cultural
adaptations in Volcanic Environments. Commemorative meeting of the 20thyear of Mt. Pinatubo Eruption. University of the Philippines, Diliman andPampanga. February 25-28, 2011.
2011. Organizer of the Field study in Bgy. Inararo, Porac Pampanga among the
Aytas of Pinatubo during the UPCIS - Osaka University GLOCOL Seminar“Natural Disaster and Global Collaboration – Responses to the Great Japan
Earthquake, 3.11 and Study Tour.” September 17-19.
2010. Convener and paper reader: International Symposium and Study Tour:
Towards a Culture of Prevention: the Best Educational Practices on Disaster
Risk Reduction in Japan and Southeast Asia. UP Diliman. February 15-17,
2010.

Final words
The eruption of Mt. Pinatubo was a rare event, as volcanologists and geologists believedthat the volcano had not erupted in the preceding 500 years or so. The displacement ofindigenous people who claim the volcano as their homeland was unprecedented.

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An Ayta『人類学研究所 研究論集』第 5 号（2017）

leader thanks the volcano for informing the government that they do exist and there are manyof them. The slope dwellers on the volcano are not used to living with their lowland
neighbors. They in fact flee whenever a lowlander would come close to their hamlets.

My

interest in the study of these people could have been influenced by their rarity as well as theuncommon eruption of an unknown volcano.

In the study of such an event, the victims

provided a rare glimpse of how native peoples showed their resilience despite the enormous
destruction of their environment.

In 2015, I wrote that

Human dispersal due to volcanic eruption has aggravated the quest
for land tenure among the indigenous peoples of Mt. Pinatubo – the Ayta.
Being semi-nomadic people, the Aytas have established village communities
in a vast territorial land at the same time [they] seasonally camp in forests forslash-and-burn agriculture and hunting and gathering activities. As a result,they are often targets of land-grabbing miners, ranchers and cultivators fromthe lowland. The long struggle to regain their homeland began during the
Spanish colonization of the Philippines (mid-1600s to late 1800s) and“ended” when Mt. Pinatubo erupted, triggering America to leave its air andnaval bases on the slopes of the volcano. The only remaining land Ayta hadprior to the volcanic eruption unfortunately was covered with lahar and otherdebris. Land is life and life is land as a native concept connects with the issuesof ancestral domain and the Indigenous Peoples Rights Act of 1997.
Examining these relations will provide the opportunity for a sharper view ofthe effects of natural disaster on human population. By further examining
traditional social organization and village formation as a response to volcanic
eruption, future policy on development and resilience may be guided by thenative ways of doing things and thus, avoid costly human development
engineering.
Anthropologists wear many hats. They can be academics or they can work directly with
NGOs for the benefit of people. In the Philippines, the academe provides a prestigious
position but does not give good economic returns. Besides, there are a limited number ofposts in universities.

The advent of NGOs has paved the way for the employment ofanthropology graduates in the Philippines.

Reference
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2007. “Bodies on the beach: domesticate and disasters in the Spanish Philippines 17501898,” Environment and History 13(3)285-306.
Bennagen, P. C.

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Research Paper of the Anthropological Institute Vol.5 (2017)

1996. “Amin ito: who controls disaster management?” Aghamtao : Journal of the
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『人類学研究所 研究論集』第 5 号（2017）

Zayas, Cynthia N.
2016a. “Memoires of the UPCIS Out-of-Classroom Learning Activities – Pagsabog ng
Bulkang Pinatubo, Ayta sa Sitio Target Sapang Bato, Angeles, Pampanga,” Beyond
Diliman No. 1. University of the Philippines Center for International Studies,
Diliman.
2016b. “Land is Life and Life is Land: Development, Resilience, Family and Knowledge
for the Ayta of Mt. Pinatubo.” The Consequences of Disasters: Demographic,
Planning, and Policy Implementations, Ed. Helen James and Douglas Patton.
Springfield, Illinois: Charles C Thomas.
2015. “Ayta Pinatubo’s Post-Disaster transformations & indigenous sustainability- ‘the
Sitio Target experience.’”,Paper presented during the Asia-Pacific Research

University’s 11th Research Symposium on Multi-Hazards around the Pacific Rim.
Microtel by Wyndham, Techno Hub, UP Diliman Quezon City, October 7-10, 2015.
2014. “Ayta strategies to repossess ancestral land after the eruption of Mt. Pinatubo,
Philippines.” Paper presented to the ASSOCIATION OF PACIFIC RIM
UNIVERSITIES(APRU)X

MULTI-HAZARDSINTERNATIONALSYMPOSIUM : “Discovering, Researching and learning in time of disasters in the
Pacific Rim: Bridging the gap through academic work”. Campus Andrés Bello,
University of Chile, Santiago, Chile, November 18-20, 2014.
2013a. “Useful Plants of Selected Ayta Communities from Porac, Pampanga, Twenty
Years after the Eruption of Mt. Pinatubo,” Philippine Journal of Science, 142(0):161-189. Co-authored with Elena M. Ragragio and Jasper John A. Obico.
2013b. “Disaster experiences in place names and memories from Japan and thePhilippines.” Paper read at the 35th Annual Conference of the Ugnayang Pangaghamtao, Inc. (UGAT) - Anthropological Association of the Philippines:
Rethinking and Remaking Forms of Knowledge: The Critical Work of
Anthropology. Ateneo de Davao University, Davao City, 24-26 October 2013.
2013c. Anthropologizing tao, lupa, hangin at tubig and tumao - Understanding the sourcesof Filipino responses to natural disasters. Module written for the Project:
Integrating Climate Change Adaptation and Disaster Risk Reduction. Project
funded by the AusAid Public Sector Linkages Program - Capacity Strengthening
Program on Integration of Climate Change Adaptation and Disaster Risk Reductionin Five Provinces in the Philippines. December 3, 2013 Cagayan de Oro City andDecember 6, 2013, ITTC MSU Iligan City.
2012. Tagging vulnerabilities to natural disasters through local knowledge: the founder’scult, landscapes and place names.

Paper read during the KAPWA 3: Indigenous

knowledge in the academe, bridging local and global paradigms. An International
Conference with Symposium for Schools of Living Traditions (SLT) June 25- July
1, 2012 Baguio City, Philippines.
2010a. Overcoming Disasters – lessons from post-disaster interventions in Japan and13Research Paper of the Anthropological Institute Vol.5 (2017)

Southeast Asia. Diliman: UPCIS Publications. Ed. Cynthia N. Zayas et. al.
2010b. “Aeta Lessons from Mt. Pinatubo- Restore the forest, revive heritage.” Co-writtenwith V.V. Hernandez, E. M. Ragragio and R. Alejandro. In Overcoming disasters–lessons from post-disaster interventions in Japan and Southeast Asia. Zayas, C.N.,
V. V. Hernandez and A. C. Fajardo (editors). Diliman: UPCIS Publications.
2007. The wrath of the Deity Koujin and the Great Hanshin-Awaji Earthquake in Awaji
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