Hardship & national identity through a Filipino nursery rhyme

Magtanim Ay ‘Di Biro or ‘Planting is not a joke’ is an old children’s song from the Philippines, often sung as a nursery school rhyme. While it is considered by many (including my own family growing up) as a traditional song, the origins of the rhyme are much more recent, as I found out after being inspired by another accession card discussing Surinamese children's rhymes.

Readjusting the focus: savagery or communal ritual?

In 1904, the United States introduced Filipino culture to the American public with their Philippine Exposition at the St. Louis World’s Fair, a faux recreation of indigenous Filipino villages located at the outskirts of the exhibition fairgrounds and populated with various indigenous Filipino tribes from across its various islands, the most well-known being of the Ifugao people of northern Luzon, referred to at the time as Igorots (Taft, 1904, 29-30).

A Flag, a Story and a Nation

One of the first women to ever weave the Naga national flag, Lathon Kemp, passed away on the 5th of January, 2021. The news of her death brings to mind the flag and the very important place it holds in the life of the Nagas. Although, it was hoisted for the first time on the 22nd of March in 1956 in the Parashen-Rengma region, the Nagas believe the flag to have a divine origin and not designed by any mortal. A red, green and yellow rainbow is spread out against a field of blue which represents the sky.

Orality

Nagaland is home to nearly two million people consisting of 16 constituent major tribes that speak over 89 dialects (mostly mutually unintelligible between two tribes) and are without a common language and script.

According to the most famous legend regarding the Naga script, it was given to the people on animal skin which, when nobody was looking, was eaten by a dog leading to the script being lost forever. Certain variations to the legend also claim that the Assamese script was given on stone for which it endured as against the Naga script on animal hide which perished.

Luntaya acheik and Myanmar Men before 1990

The luntaya acheik garments have been wearing wemen as well as men since the monarchy times. Concerning with the acheik garment for men, Ms. Sandy Moe who is a MA second year student of Department of Anthropology at University of Mandalay said:

Legendary Folktale Behind the Origin of the Ao Tribe

Out of 16 recognised tribes of Nagaland, the Aos are considered as the second largest ethnic group. Chungliyimti, the watershed village in Nagaland holds the symbolic significance behind the legendary folk tale of the ancestry of the Aos. It is believed that the ancestors of the first tribe to embrace Christianity in Nagaland ; i.e the Aos emerged from the six stones which are still in the village of Chungliyimti.

Traditional Soybean Cury

Famous Traditional PaOh Soybean Cury

This one of the most famous traditonal foods in our country, Myanmar, especially in Southern Shan State.

The PaOh ethnic group has been used to this kind of food since their ancestors. Soybean cury and the PaOh ethnic people are inseparable from their society.

They always use every ingredient (soybean, chilli, salt, tomato, peanut oil) in these foods from their local resources without buying from outsides.

Luntaya Acheik and Daw Aung San Suu Kyi

The techniques of weaving industry including luntaya acheik could be woven the locals proficiency. It was the most flourishing period in Konbaung dynasty (1752-1885). In later times, the people had less interested in wearing acheik garment due to the political and economic difficulties.

An Immense Bridge

This poem by Naga poet Mimi succinctly expresses what it means to be a person who is rooted and reaching out; crossing an immense bridge with native strength to create new spaces, "a new tribe".

Konbaung Dynasty and Luntaya Acheik

Luntaya acheik originated in Konbaung dynasty (1752-1885) and could be worn only by kings and queens. If this new fabric was presented respectfully to the king and queen, a prize would be awarded to the giver. Commoners were not allowed to wear a new one but it could worn the king’s hand-me-downs which is awarded to the outstanding person in the service of the king.

Humanities across Borders

A Humanist Model of Collaborative Higher Education

Group Identity