Ang Marindukanon Studies ay talaban ng Info Shop Marinduque at Marindukanon Studies Center. Ang mga info shop ay karaniwang pinagsamang aklatan at sentro ng mga gawaing pangkomunidad. Ang isa sa mga pinaka-unang info shop sa kapuluan ay ang Kinaiyahan Unahon na nagsimula pa noong 2005. Sa kasalukuyan ay wala nang KU ngunit nagkaroon ng mga nagsasariling espasyo mula dito kagaya ng Organic Minds, Maharlika Integral Emergence at Siargao Permaculture Farm o Sambali Art Space. Samantala ang Araling Panghinaharap ay transdisiplinal na larang kung saan patuloy na nililinang ang mga posibilidad, alternatibo at malayang na kinabukasan. Habang ang Awtonomus na Araling Filipino ay pagpapanahon at pagpapalawak ng Pilipinolohiya at Araling Pilipino mula sa mga ideya ni Jose Rizal at Isabelo delos Reyes. Ang proseso ng paghantong sa Awtonomus na Araling Filipino ay dumaan sa dinamiks ng pampook at pambansa. Sa pamamagitan ng paghahanap at pagtatala ng mga mga nagbubukod at nagbubuklod na katangian ng ilang piling sentro ng pag-aaral at pananaliksik mula sa Luzon, Visayas at Mindanao ay nakahalaw ng mga permutasyon sa pagsasarili. Mula sa karanasan ng Marinduque, ang heograpikong sentro ng Pilipinas at puso ng arkipelago ay matutunghayan ang pagiging sarili ng probinsya sa mga karatig nitong Batangas, Quezon at Mindoro. Simula noong ika-21 ng Pebrero 1920, naging awtonomus ang Marinduque at makalipas ang kulang-kulang sa isang siglo ay nasa proseso pa rin ng pagsasarili ang probinsya. Kung gayon, sa pamamagitan ng Marindukanon Studies at Araling Panghinaharap ay ilalatag ang mga posibilidad, alternatibo at malayang kinabukasan ng Marinduque.
Susing Salita: Info Shop Marinduque, Marindukanon Studies Center, Kinaiyahan Unahon, Araling Panghinaharap, Araling Filipino
Ano ang I-Report? ni Dee Palmes-Nobleza
Nangangahulugang ulat ang salitang Report sa I-Report na kinapapalooban ng mga kasanayan sa pangangalap at pagsusuri ng mga impormasyon at datos. Samantala ang “I” sa I-Report ay may dalawang kahulugan. Una, kung bibigkasin sa Ingles ay mangangahulugan sa Filipino bilang “ako”. Samakatuwid, isinasangkot nito ang indibidwal sa anumang impormasyong inilalahad. Samantala, ang ikalawang kahulugan ng “I” sa I-Report ay tumatayo bilang panlapi at bubuo sa salita bilang pandiwa na isang bahagi ng pananalita na nagsasaad ng kilos. Kung gayon, inaatasan din nito ang indibidwal na kumilos at tumugon kapara ng pagbibigay nito sa indibidwal ng responsibilidad na maging mapanuri at responsable sa mga pagsusuring ihaharap sa madla.
| Oplan Tokhang: Ang Kaso ni Kapitan Tiyago Noon at Ngayon |
G10 – Heisenberg
Pebrero 13, 2017
8:00 n.u. – 10:00 n.u. |
| Edukasyon at Kahirapan: Si Basilio bilang Larawan |
G10 – Ampere
Pebrero 13, 2017
10:00 n.u. -12:00 n.t. |
| Simoun at Quiroga: Ugnayang Pilipinas at Tsina |
G10 – Harvey
Pebrero 13, 2017
12:00 n.t. – 2:00 n.h. |
| Isagani at ang Kaniyang Tatlong Uri ng Pag-ibig |
G10 – Pascal
Pebrero 13, 2017
2:00 n.h. – 4:00 n.h. |
| Babae, Juli, at Puri |
G10 – Marconi
Pebrero 14, 2017
8:00 n.u. – 10:00 n.u. |
| Kabesa, Lumad, at Lupa |
G10 – Becquerel
Pebrero 14, 2017
1:00 n.h. – 3:00 n.h. |
| Donya Victorina at Padre Florentino: Ang Bapor Tabo at Daloy ng Trapiko |
G10 – Fermat
Pebrero 14, 2017
3:00 n.h. 5:00 n.h. |
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It was Julia Hidalgo Y Maaño, renowned as “Inang Uyang” who brought to the province of Marinduque the image of Our Lady of Assumption from Rome. Born on April 11, 1887 at Barangay Daig, Boac, Marinduque, the devout lady is considered as one of the most influential women in the town. Her profound devotion persuaded devotees to strengthen their faith towards the Blessed Virgin Mary.
Inang Uyang decreed the annual celebration of the Feast of Our Lady of Assumption known as “Pa-piyesta ni Inang Uyang” every August 15.
However, as time passes, the story of Inang Uyang dies out in the minds of nowadays’ generation. Her death and her life after death remain untold and hidden. With the testimony of the interviewed locals from the places she came from will help to identify the identity behind Inang Uyang.
Thus, this video aims to document the life and the untold stories of Inang Uyang.
Celebrated annually on the 6th of January by the locals of Barangay Hupi, Sta. Cruz, Marinduque, the Haring Karabao is a festival embodying a spirit of fun, celebration and freedom; yet unbeknownst to many, the festive tradition rooted from a period of tragedy and loss: the World War II. With the province bombarded by the attacks of invaders, hundreds of Marinduqueńos lost their livelihood, their homes, their crops, their loved ones and their lives. And the tragedy and bitterness resonated long before the invaders had left Marinduque. But the happy spirit of the Marinduqueńo is a force to be reckoned with, and as an attempt to move forward and leave all the pain in the past, the residents of Hupi came up with one of the most festive, and utterly humorous celebrations in the province today; the Haring Karabao, featuring rituals and activities revolving around the creature that helped them get through tough times: the water buffalo. Though now widely practiced in the barangay, the tradition has a murky history that has yet to be shed light upon. A team of English students investigate on the history, true meaning and purpose of this celebration; looking further on how the influence of the war contributed to the beginning of one the most comical festivities in Marinduque at today.
Kangga is the means of transportation used by farmers in bringing their crops from the barangay to the market place. It is made of bamboo sleds that can pass through rocky and muddy places. It helps farmers to make their travel easy. Every 13th day of May, Mogpogueños celebrate Kangga Festival to give tribute to the farmers. It coincides with the annual celebration of the feast day of the town’s patron saint, St. Isidore Labrador. Through the Municipal Ordinance 2003-101, participants from 37 barangays, NGOs, cultural bearers, advocates, and some coconut farmers are actively participating during the celebration. According to committees and officials, there are some concerns that need a thorough attention such as funds, assistance, and acceptance. Committees and other officials are aiming for the betterment of the aforementioned festival, that is why they are accepting relevant suggestions from concerned individuals and organizations involved. These suggestions will lead to the development of Kangga Festival and will continue to cherish its peculiar culture.
Festivals are one of the fun and exciting things to look forward in Marinduque when Lenten season comes. This is the time when the culture of this place, its beliefs and values, shines to its brightest. And one of the festivals annually celebrated is the Gasang-Gasang in the town of Gasan. This festival features a live dance competition where participants are dressed in colorful attire. And to be able to make the contest even more enjoying and interesting, religious objects and images are used in representing the life of Jesus Christ and hopefully spreads the joy and importance of his resurrection in the community. However, people who witness the said event seem to lack the understanding of the symbols, props that are believed to have a deeper sense from what our eyes can see, in the activity. Hence, to be able to have a clear perception about those symbols let us have a peek on how these are used in the performance. Leading to the point that the audience, specifically the Gaseños, will be able to grasp the knowledge about what those objects symbolize regarding the celebration. A better appreciation of the festival is soon to take place.
Out of nowhere in the province of Marinduque, set during the colonization of Spaniards and wide spread of Christianity, a group of religious elder women sang an ancient slow healing rituals which involved the intercession of patron saints around wounded Spaniards and Filipino soldiers after a great battle.
In 1898, this unknown healing ritual was called “Putong Sinambulatan”. This well-known tradition of the province do not come out into the culture just as it is now today. Marinduque is not a pure cultured place, many of its segments have been colonized by different races who conquered the archipelago through different period of time. Transitions in different periods by different races who influenced the culture affect Putong’s original custom.
Many local and national researchers got interested to find answers in satisfaction of their curiosity and to feed up their confusion regarding the antiquity of “Putong”. Varieties of term papers, research studies, theses and dissertations were conducted which consulted lots of books and significant persons but none of them has a clear discussion on the historical background of the tradition. Until now, the mystery about its seed has never been completely solved. It is still unknown, unlearned and never put into concrete records.
