Critical Commentary on Indigenous Filipino Frames

The Indigenous Filipino Frames that were tackled include: Sikolohiyang Pilipino, Pilipinolohiya, and Pantayong Pananaw that are all focus on the Filipino as being the subject of the study, and not as being the other. One of the main goals of the Indigenous Filipino Frames is to regain the lost culture replaced by the western ideologies that dominates in the Filipino culture and society. Basically, it aims to develop a nation that is united through interconnecting the diversities and differences present in every part of a nation. In line with this issue, it is questionable if this kind of objective is attainable, and even possible.

Attaining a one true united nation is hard to obtain. It is unimaginable considering that the country is really divided in three parts, and that will never change. People from Luzon, Visayas, and Mindanao have their own cultural identities that are preserved since the beginning of time. And not only that, the social classes between the rich and the poor will not be easily resolved or even find a solution to it. No group of people or social class will agree to have a one common way of life. The issue of hybridity will always rise due to the dynamic interplay between the insider construct with outsider constructs.  

Another issue that may be a problem is the use of a one common language. Since, the country has a rich multi-cultural system, as well as multi-dialect, it will be hard to establish a one common language that could be use by everyone. Though Tagalog is the first language of the country, it actually does not apply to all. People from the Visayas and Mindanao are are not comfortable in speaking the Tagalog language. The Tagalog language used in the Luzon area is somehow biased or one-sided; this may have the tendency to marginalize and even oppress someone who is not used in speaking the language. Using the Indigenous Filipino Frames, one can assessed that not all Filipinos do fully understand the discussion of the Sikolohiyang Pilipino using the Tagalog language.

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Cultural Production: Babae

CONTENT:

"BABAE"

Kayo ba ang mga Maria Clara, mga Huli at mga Sisa

Na di marunong na lumaban

Kaapiha’y bakit niluluha

Mga babae kayo ba’y sadayang mahina

Kayo ba ang mga Cinderella

Na lalaki ang tanging pag-asa

Kayo nga ba ang mga ang mga Nena

na hanap buhay ay pag puputa

Mga babae, kayo ba’y sadyang pang kama

Ang ating isip ay buksan

At lipunan’y pag-aralan

Pano nahubog ating isipan

At tanggapin  tayo’y mga libanagan

Mga babae, ito nga ba’y kapalaran

Bakit ba mayroong mga Gabriela, mga Teresa, at Tandang Sora

Na hindi umaasa sa luha at awa

Sila’y nagsipag hawak ng sandata

Nakilabanan ang mithiiin ay lumaya

Bakit ba mayroong mga Lisa

mga Lilyosa at mga Lorena

Na hindi natakot makibaka

At ngayo’y marami ang kasama

Mga babae ang mithiin ay lumaya

Ang ating isip ay buksan

At lipunan’y pag-aralan

Pano nahubog ating isipan

At tanggapin  tayo’y mga libanagan

Mga babae, ito nga ba’y kapalaran

The song is made by Atsushi Kuriyama, Tony Palis, Andrei Tuason, Rica Saturay-Palis, Edgar Castro, Cecile Roque, Cheng Balquiedra, Jake de Luna under Album  Kalantog. And produced by Gabriela and ARTIST, Inc. (1993). Gabriela is a women's group movement that seeks to transform women into an organized political force. It primarily deals with problems of women as women, working to free women from all forms of economic and political oppression and discrimination, sexual violence and abuse, neglect and denial of their health and reproductive rights. It is working towards the liberation of women all over the country. 

ANALYSIS:


The song I chose greatly encapsulates the Feminist Theory, wherein women in society are empowered. The theory suggests that gender equality in order to promote women’s rights, interests, and issues. The song, Babae was created during the Martial Law era wherein people in society were oppressed, most especially the women. In a way, this song created an impact to empower women to fight for what they believe in. The song clearly depicted a resistance to male domination in the society. It implies that women must learn to stand on their own even without a man on their side. It created an imagery wherein women are not taken seriously, and just merely an object and symbolism of sex of the male species.  It is a very catchy song, yet a very liberating and powerful one. The song also mentioned known legendary Filipina icons that extremely made huge contributions for the betterment of the country.  In my point of view, the song “Babae” uplifted the souls of women who were oppressed and ostracized during the Martial Law. It served as an outlet for the women to express their views and sentiments in the midst of a patriarchal society.

Another theory that was raised in the song was Post Colonialism. It basically means gaining a perspective with regards to the future without colonial influences that almost replace the original cultures of a certain place. It is a form of resistance to the blinding effects brought by colonialism and also seeks to analyze how the colonized society will be able to move on a more civil and equal environment. Both Colonial and Post Colonial mentality were present in the song. The first was portrayed in the first few lines of the song wherein the name of women mentioned were from the Spanish-inspired influence – Noli Me Tangere. Maria Clara, Huli, and Sisa portrayed an image of marginalized oppressed and weak women in the time of Spanish Colonization. Back then, it was characterized that women always rely on men; it's as if they cannot live without men. Moreover, women were also treated in an inhumanely manner - harassed, abused and maltreated. Women worked as slaves, and they were not given the opportunity to run for any political related offices just because for the reason that they were women. JUST WOMEN. This was the notion back then. It's like as if women are fated to be inferior, and always under the men's control. In light to this, the latter was clearly manifested through the contradictory lines of the latter part of the song. Filipino women who were strong and brave enough were mentioned, as well as the will of the Filipino women to liberate them from an oppressed society. Through the end of the song, a new perspective was obtained: strong-willed women, who are ready to face the challenge that comes along her way. Without the influence and aid of others, most especially from the men, she dares to conquer everything and take-charge because she is empowered.


IMPACT IN THE SOCIETY:

Obviously, it contributes to the women empowerment movement of the country. It helps women who are marginalized and oppressed to realize their true self-worth and encourage them to fight for their own rights and privileges. It is a power-mover song that inspires women in all ages and walks of life to fully known their capabilities that are vital and essential to the development of the society, and to the country as a whole. The song is worth a thousand interpretations that are most likely depict positive notion and empowerment for women. It promotes the ideology that all people are equal, regardless of gender. Both women and men can do jobs that may be considered by the society as as more "feminine" or "masculine" profession. The realization of these facts will eventually help ullift the lost the dignity and pride of some women who suffered from a terrible discrimination from sexist people. 

Reference:

Album  Kalantog (Atsushi Kuriyama, Tony Palis, Andrei Tuason, Rica Saturay-Palis, Edgar Castro, Cecile Roque, Cheng Balquiedra, Jake de Luna) produced by Gabriela and ARTIST, Inc. (1993)

http://www.artist-inc.org/abante-babae.html

http://members.tripod.com/~gabriela_p/home.html

Critical Commentary on Critical Western

The Indigenous Filipino Frames that were tackled include: Sikolohiyang Pilipino, Pilipinolohiya, and Pantayong Pananaw that are all focus on the Filipino as being the subject of the study, and not as being the other. One of the main goals of the Indigenous Filipino Frames is to regain the lost culture replaced by the western ideologies that dominates in the Filipino culture and society. Basically, it aims to develop a nation that is united through interconnecting the diversities and differences present in every part of a nation. In line with this issue, it is questionable if this kind of objective is attainable, and even possible.

Attaining a one true united nation is hard to obtain. It is unimaginable considering that the country is really divided in three parts, and that will never change. People from Luzon, Visayas, and Mindanao have their own cultural identities that are preserved since the beginning of time. And not only that, the social classes between the rich and the poor will not be easily resolved or even find a solution to it. No group of people or social class will agree to have a one common way of life. The issue of hybridity will always rise due to the dynamic interplay between the insider construct with outsider constructs.  

Another issue that may be a problem is the use of a one common language. Since, the country has a rich multi-cultural system, as well as multi-dialect, it will be hard to establish a one common language that could be use by everyone. Though Tagalog is the first language of the country, it actually does not apply to all. People from the Visayas and Mindanao are are not comfortable in speaking the Tagalog language. The Tagalog language used in the Luzon area is somehow biased or one-sided; this may have the tendency to marginalize and even oppress someone who is not used in speaking the language. Using the Indigenous Filipino Frames, one can assessed that not all Filipinos do fully understand the discussion of the Sikolohiyang Pilipino using the Tagalog language.

The second issue is the issue of language. Sikolohiyang Pilipino uses different terms to identify the Filipino value system, but the majority of these terms are in the language of Tagalog. By only using the language spoken in one area of the country, this can marginalize those who cannot understand Filipino, and build more disparity between the capital and the provinces. I suggest that the terms of sikolohiyang Pilipino be translated in every dialect so as to achieve total understanding.

The third issue is the issue of origin. According to Mendoza, all of frames originated from the University of the Philippines, the number one university in the Philippine. UP, being the pioneers of this study has already set the standard, such as the methods, the language, and other aspects of research. This is problematic, because other academics are required to follow to their rules. Other schools that are found with in the indigenous society are still marginalized, but now not by westerners, but by their own countrymen. Schools like University of San Carlos in Cebu or University of Mindanao should be given the chance to create their own Sikolohiyang Pilipino in honor of their own culture and language.

Critical Commentary on Critical Western Culture

There are five schools under the critical western theories: Birmingham School of Cultural Studies, Frankfurt School of Thought, Post-modernism, French Cultural Studies, and the Feminism-Queer Theory.

In postmodernism, believes that reality is not simply mirrored in human understanding of it, but rather, is constructed as the mind tries to understand its own particular and personal reality. I think postmodernism is a lot more concerned about each person's perception about things rather than what the general people perceives.

On the other hand, Birmingham’s main idea is based on everyday politics. It basically emphasizes on the reciprocity in how cultural texts, and even mass-produced products are used, inquiring the valorized division between "producers" and "consumers" that was clear in cultural theory like Adorno’s and the Frankfurt school. 

On the opposite side, the Frankfurt School offered the idea that social movements can be become a source or an outlet of people to fight for their own rights. When social movements are formed, the gap between high culture and mass culture can unite and be formed as one. In addition, I learned about the four (4) theorists of the Frankfurt School : Marx Horkheimer, Theodore Adorno, Herbert Marcuse and Jürgen Habermas.

I learned that according to Horkheimer, knowledge is consisted of propositions that are formulated to correspond to facts, and hence be regarded as true. That is very interesting and I think is very true. I sometimes question what I read in the internet and I try to filter everything.

I learned that Habermas pushed thru the theory that all people are equal and they have the right to express their feelings freely. I strongly agree with his theory. In a democratic country like ours, we are all deemed as equals and as much as I want to say that we feel this always, sometimes it is not the case. 

My favorite school of thought among the critical western theories is the Feminist-Queer Theory. Queer Theory is the approach to literary and cultural study that rejects traditional categories of gender and sexuality. Personal is Political. Nowadays, the LGBT community is being heard in the community but decades and decades before being queer was said to be a disgrace in the community. There are a lot of TV shows that now has gay men and women which only means that bit by bit, they are being accepted by this generation. The Feminist theory aims to study the nature of gender inequality and to promote women's rights, interests and issues. Just like queer men and women, straight women weren't accepted as much as they are now. Before, women were considered unequal with men. They weren't allowed to do things that men can do. Luckily women now are not being discriminated. Yes, there still are a few gender discriminations happening here and in other parts of the world but thankfully there isn't as much.

Lastly, the French Cultural Studies was rooted from Historiography and Existentialist philosophy. Similar to the Feminist-Queer Theory, the French Cultural Studies also focus on the individual. The Annales School of Historiography also known as the New History emerged before World War II. It gained momentum right after the World War. It is the opposition to the prevailing positivist orientation of French historiography. Mikhail Bakhtin is my favorite theorist from our presentation. Like others in the French tradition, he wished to preserve the uniqueness and plurality as well as the potential for novelty and innovation present in the forms of everyday social life. He focused his attention on the prosaic character of everyday life. He also said that there is no single language because people creates their own like the Jejemons and the Conyos.

Critical Commentary on Post Colonialism

Post colonialism is the exact opposite of colonialism. It is considered as a form of resistance against from colonialism. Post colonialism is about gaining a perspective with regards to the future without colonial influences that almost replace the original cultures of a certain place. Moreover, according to the report, it is a form of resistance to the blinding effects brought by colonialism and also seeks to analyze how the colonized society will be able to move on a more civil and equal environment. It is the return or the rise of the other. According to Fanon, revolution is a form of resistance from colonialism. 

I believe that we are still under the colonization period, and still in the ongoing process of post colonization. We actually imitate the ways, trends, and ideologies of the West. Our mindsets are boxed-up to the idea that the dominating culture is still the West. The development of our own cultural production, traditions, and ideologies must be given importance for us to be united and develop as one country. We must be open-minded to new ideas that would eventually help us to strengthen, improved and expand own cultural productions for the own benefit and betterment of the Filipino society as a whole. Post colonialism had undergone a lot of changes. Today, it now includes the relationship between different forms of resistance and dominance; the establishment of a constitution within the colonies; and the relationship interdependence of both classes and races.We must therefore regain the sense of glory and pride ti our own culture in order to rebuild a true sense of identity deep within ourselves.

We must not think that the culture of the West is the best among rest; we must believe in our own worth as Filipinos.Back then, it was believed that the language, norms, traditions, and culture of the whites in general served as universal and superior over any other races. The feeling of inferiority complex tends to withdraw us to what we can possibly achieve or do.Embracing our own culture or believing in our own identity is the first major step to rise from colonization to post colonization. 

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Ang kultura sa likod ng Liliw, Luisiana, at Lucban

Kami ay nagtungo sa Liliw, Laguna upang siyasatin ang kultura sa likod ng maliit na bayang it. Bakit nga ba kilala ang lugar na ito? 

Ako'y talaga namang natuwa ng makarating kami sa bayan ng Liliw. Kitang-kita sakanilang produkto ang pinaguugatan ng kanilang sariling kultura, ana kanilang maipagmamalaki. Isang proyekto ng DTI ang OTOP: One Town, One Project. Ang produksyon ng tsinelas sa kanilang lugar ay lumilikha ng trabaho para sa mga mamamayan, at pati na rin sa turismo. Sa katunayan, ipagdiriwang nila ang 11th Tsinelas Festival ngayong darating na Mayo. Maganda ang kanilang mga produkto, halos lahat ay patok sa lasang Pilipino. Sa katunayan, nakabili ako ang 2 sapatos dahil mura lang ang mga ito at talaga namang maganda. May iba rin silang tinitindang mga imitation na bag, sapatos, at pati narin damit. Ngunit, noong kami ay pumunta doon, halos wala pang tao. Nakapag interbyu ako ng isang tindera doon, ang sabi niya ay maraming turista ang dumarayo sa kanilang lugar, lalo na pag araw ng Sabado. Ang suporta ng pamahalaan sa produkto ng Liliw ay nagbunga ng maraming kabuhayan sa kanilang lugar. Ang pagkakaisa ng kanilang komunidad sa pagtaguyod at pagtangkilik ng kanilang sariling produkto ay nagmula sa kanilang mismong kultura. Napagyaman nila ito, kaya naman lahat sila ay nakikinabang. 

Naitanong ko rin sa tindera kung ano-ano ang mga libangan nila sa kanilang lugar. Ayon sakanya, wala silang sariling mall; ang pinakamalapit na ay ang SM San Pablo na may kalayuan sa kanilang bayan. Isa lang ang bar sa Liliw ayon sa sakanya, at ito ang Lam-BAR-nog. Paminsan-minsan ay siya daw mismo ay nagtutungo roon upang makapag relax at makipag sosyalan sakanyang mga kaibigan at iba pang mga kabataan.


Ang aming sunod na destinasyon ay ang bayan ng Luisiana. Aming nakapanayam si Ms. Levita Duhaylungsod ukol sa kultura ng Luisiana. Kilala ang bayan sa Pandan Festival. Ayon sa kanya, nagkaroon ng festival sa lugar dahil ang mga karatig bayan ay mayroong sari-sariling festival; kumbaga nakisunod lang ang Luisiana sa uso at dahil na rin sa kumpetisyon ng turismo. Kung ihahambing sa Liliw, na kung saan ay maraming tindahan ng sariling produktong tsinelas, ang Luisiana ay mayroong lamang nag-iisang display showroom ng mga produktong Pandan. Ito ay dahil hindi gaanong binibigyang halaga ng lokal na pamahalaan ang kanilang sariling produkto. Ayon kay Ms. Duhaylungsod, depende kung sino ang nakaupo sa puwesto; kung susuportahan ang produskyon ng kanilang sariling kulturang pangkabuhayan. Nakakalungkot isipin na nawala na ang tunay na diwa ng Pandan Festival. Naibahagi niya sa amin na ginagamit lamang ng mga pulitiko para sakanilang sariling interes ang naturang festival. Dahil dito, nawalan na rin ng interes ang ang lokal komunidad ng Luisiana tangkilikin ang kanilang sariling produkto.

Sa Lukban naman ay mayroong Pahiyas Festival, na ang tawag noon ay San Isidro. Ayon kay Ms. Duhaylungsod, "corrupted and bastardized" na daw ang kultura ng Pahiyas.  Nawala na ang ritwal at mga relihiyosong paniniwala na nakaugat sa kultura nito. Ang mga tao ay hindi na nagkakaisa, sa halip ay nagpapaligsahan o nakikipag kumpetisyon na lamang kung sino ang may pinaka magandang atraksyon.

Hindi man namin nakita mismo ang pagdiriwang ng Pahiyas, nagkaroon naman kami ng pagkakataon na makapunta sa Lucban. Hindi man kami nakamapamasyal sa lugar, natikman naman namin ang masasarap na pagkain na tanyag na produkto sa kanilang lugar.

Kultura ng Physical Fitness sa Calamba at Los Banos

Isa sa mga aktibidad namin sa fieldtrip ay ang pag obserba sa kultura ng community aerobics sa Calamba at Los Banos (LB).

Ang komunidad ng aerobics sa Calamba ay grupo ng mga kababaihan. Halos lahat ay may edad na; mga nanay at lola karamihan. Mayroon din namang ilang mga kabataan. Hindi nagpahuli ang ilang mga bakla sa naturang aerobics. Silang lahat ay naka damit pang ehersisyo. Ang iba pa nga ay naka costume; may ilan na pare-parehong damit ang suot. Makikita sa kanilang tikas at tindig ang kasiyahan na dulot ng aerobics. Ang saliw ng musika ay makabago, tipong kaindak-indak. Ngunit, dahil karamihan ay may edad na, halos lahat ay madaling napagod. Isa lamang ang nagturo ng aerobics, walang ibang kapalit. 

Maraming tao ang napapatigil at nanonood sa aerobics, at kabilang ang aming klase sa kanilang audience. Ang iba ay tumatawa habnag nanonood, samantalang ang iba naman ay seryoso sa panonood. May iba rin akong nakitang kumukuha ng litrato maliban sa aming klase. 

Sa LB naman, kapansin-pansin na ang iba ay kasamang mag aerobics ang pamilya. Matanda, bata, at mga kabataan ang kasali. Iba't-iba ang nagtuturo ng aerobics, at kabilang dito ang aming guro. Ang saliw ng musika ay iba-iba rin, depende sa nagtuturo. Mayroong etniko, moderno, pop, at jazz. Lahat ay buhay na buhay habang nag eehersisyo. Lahat ay pawis na pawis at naka pocus sa stage kung saan naroon ang instructor. 

Napansin ko rin na halos magkaka kilala ang mga kasali, kung hindi ako nagkakamali, sila ay galing sa iisang komunidad. Ang iba ay nagkkwnetuhan pa bago magsimula ang programa. Katulad sa Calamba, naka damit pang ehersiyo rin ang mga kasali, kumpleto sa attire ng pananamit - rubber shoes, cyclings/jeggings, jogging pants, at sando. Ang mga taong nanonood, kasama na ako ay tuwang-tuwang habang nanonood. Marahil ay napaka malikhain kasi ng mga dance moves ng bawat nagtuturo. May halong excitement habang nanood dahil napaka unpredictable ng susunod na dance move. Sa kabuuan, talaga namang nakaka aliw manood. 

Ang kultura ng pag eehersisyo sa ating bansa ay hindi gaanong nabibigyan ng pansin. Nakatutuwang isipin na may mga maliliit na komunidad katulad ng nasa Calamba at LB na nagbibigay halaga sa pangangalaga ng kalusugan sa pamamagitan ng pagsali sa aerobics. 

SM Calamba at Walter Mart

Kami ay nagtungo sa Walter Mart at SM City Calamba upang obserbahan ang kultura ng dalawang lugar - anong uri/klase ng mga tao ang karaniwang pumupunta, mga aktibidad na kanilang pinagkakaabalahan, at mga uri ng establesimiento.

Sa Walter Mart, kapansin-pansin na mas maliit ito kumpara sa SM. At di hamak na mas mura ang mga bilihin dito. Hindi rin gaanong karami ang mga taong namamasyal at namimili. Ang mga tindahan din ay karaniwang outlet stores or di kaya'y cash remittance  centers. Naaayon sa masa ang mga bilihin dahil sa abot kayang presyo, di man sikat o kilala ang mga tatak nito. Maliban dito, may mga establesimiento rin na nagbebenta ng mas mga mura. Isa dito ay ang Expressions, na maihahalintulad sa National Bookstore ng SM.

May Bingo rin sa loob kung saan nagtipon-tipon ang mga tao. Ito ang isa sa mga aktibidad na pinagkakaabalahan  ng mga tao doon maliban sa pagkain o pag window shopping. Kung susuriin ang mga tao sa Walter Mart, masasabi ko na nasa middle class o mas mababa pang antas sa lipunan ang namamasyal. Wala halos namimili. Malamang nag wi-window shopping lamang ang karamihan.

Sa SM naman, nagkataon na may pageant na nagaganap kaya siksikan ang mga tao. Halos lahat ng namamasyal ay nasa antas ng middle class. Sa kabilang banda, may mga grupo din naman ng mga jejemon sa tumatambay sa loob ng mall. Halos lahat ng klase ng tao ay nasa SM. Sa aking nakita, halos pamilya ang karaniwang magkakasama. Ang mga tindahan na naroon ay mga kilala (branded) at may kamahalan sa presyo. May mga parlor, nail spa, derma clinic, at massage salon rin sa naturang mall. At kung titingnan, mas malaki ang espasyo ng bawat tindahan pati na rin ang foodcourt. Sa pagkaka ayos ng mga establesimiento, kapansin-pansin na naka-grupo ang mga ito. May isang pasilyo na lahat ay gadgets lamang, sa third floor ay puro services, sa second floor naman ay tindahan ng mg adamit at sapatos. Lahat ay nasa ayos. 

Kung ikukumpara sa ibang bansa, kapansin-pansin na tayong mga Pilipino ay madalas mahilig pumasyal sa mga mall. Mayaman man o mahirap, bata o matanda, hindi maikakaila na tayong lahat ay mahilig maglibang, mamili, o kahit tumambay sa mga mall. Sa aking pananaw, nakalakip na ito sa ating kultura; tayong mga Pilipino ay sadyang mahilig maglibang, at ang malling ay isa sa ating mga paraan. Ang mga ganitong klase rin ng establesimiento ay nagiging venue rin upang makipag socialize kasama ang ating mga pamilya o kaibigan. 

Kultura ng Calamba Laguna

Ang aming klase sa Kultura at Pulitika (Culture and Politics - CULPOLI) ay nagpasya na magtungo sa Laguna at mga karatig bayan upang pag-aralan ang iba't-ibang kultura, lalo na ang mga cultural productions ng bawat lugar. Mithiin ng aming fieldtrip na malaman ang mga kaparaanan ng bawat bayan upang maipakita ang kanilang sari-sariling produkto, piyesta, at proyekto sa pagpapakita ng yaman ng kanilang kultura. Isa rin sa aming aktibidad ay ang mag obserba sa dalawang klase ng mall at pati na rin ang dalawang kulturang nakapaloob sa magkaibnag lugar ng pagsasagawa ng aerobics. Sa pangkalahatan, masasabing kong marami akong natutunan sa fieldtrip na ito ; and at the same time, nag-enjoy rin ako.

 Kami ay unang nagtungo sa Colegio de San Juan Letran sa Calamba, Laguna. Sa unang pagtapak palang namin sa paaralan, agad kaming nasigawan ng isang babae. Sa aming palagay, siya ay guro sa nasabing paaralan. Siya ay nagalit dahil bumaba kami sa driveway, kasunod ng kanilang sasakyan. Bumaba siya ng kotse at sinigawan kami, "Pambihira! nagmamadali kami! Ano bang course nyo?! Pambihira naman o!" Higit pa diyan, nang subukan siyang kausapin ng aming guro, hindi niya ito ininda o tiningnan man lang. Upang maibsan ang sitwasyon, nagbiro na lang si Sir na baka kasama ang ganung pag-uugali sa kultura ng mga taga-Calamba. Para sa akin, wala sa lugar pagwawala noong babaeng aming nakasalamuha.

(Moving on....)

Kami ay nagtungo sa Cultural Arts Office (CAO) ng paaralan. Nabigyan kami ng pagkakataon upang makapanamayam si Ms. Rica Palis na nagbigay saamin ng lecture patungkol sa sining at kultura ng Calamba. Ayon sakanya, may apat na bahagi ng research studies sa kultura ang sa Letran - Cultura Research, Cultural Production, Cultural Education, Linkages. 

Ang mithiin ng CAO ay maging "culturally literate" ang kanilang komunidad sa paaralan. 

Kapansin-pansin din ang dekorasyon na kabayong pula sa kanilang opisina. Ang kabayong pula ay sumisimbolo ng kultura ng Laguna. Ayon kay Ms. Palis, lahat ng bata noon sa Laguna ay mayroong ganitong klaseng laruan. Nakalulungkot mang isipin, naibahagi rin niya sa amin na ang mga lokal ng Laguna ay hindi alam ang ugat ng kanilang sariling kultura. Dahil sa globalisasyon, naaapektuhan produksyon ng ating sariling kultura. Nagkakaroon tayo ng pagkahilig at pag gaya sa kultura ng mga banyaga. At dahil dito, tayo ay sadayng nakakalimot sa ating sariling kultura. 

Isa sa mga naging halimbawa ni Ms. Palis sa sitwasyong ganito ay ang pagkakaroon ng napakaraming grupo sa kanilang paaran ng hip-hop o modern. Sa sitwasyong ito, kita-kitang na ang mga kabataan ay talaga nga naman nabahira ng ng colonial mentality. Nakahihiya mang aminin, ngunit ako mismo ay isa sa mga kabataang tumatangkilik sa kulturang banyaga. Kanya pang idinagdag na may halong pagka dismaya na walang anumang folk dance troupe sa kanilang paaralan sa kadahilanang walang gustong sumali. Naibahagi rin niya sa amin na talamak ang pageant sa kanilang lugar. Bawat kolehiyo ay may ganitong uri ng patimpalak. Sa kanyang opinyon, marami pang mas importanteng bagay na mas kailangan pag tuunan ng pansin. Makikita sa halimbawang ito ang power relations. Kung ikaw ay manalo sa ganitong klaseng patimpalak, paniguradong popular ka sa eskwelahan, tatangkilikin ka ng kapwa mo mag-aaral. Sa ganitong paraan, nagkakaroon ng opurtunidad ang mga mag-aaral to climb the social ladder. 

Sa ibang isyu, natalakay niya rin ang kaibahan ng Letran sa UP, kung saan siya nagmula.  Ayon sa kanya, mas malayang naipapahayag ng mga estudyante ang kanilang mga saloobin sa UP at mas aktibo sila mga student involvement activities, katulad ng Univeristy Student Council. Sa Letran halos walang gustong mamuno. Sa nakikita ni Ms. Palis, kung magpapatuloy ang ganitong klase ng kultura sa kanilang paaralan, hindi sila magpproduce ng mga lider sa lipunan, sadyang mga tagasunod lamang. 

Naibahagi rin niya sa amin na walang kahit anong museo sa Calamba Maliban sa tahanan ni Jose Rizal nag magpapakita ng kanilang mga sariling produkto at kultura. Walang gaanong nakukuhang suporta sa pamahalaan sa pagpalaganap ng kaalamang kultural. May opisina para sa culural development ang Calamba, ngunit walang ginagawa. Nasa centro ang kultura, ang kayamanan ng isang lugar, ngunit wala ng kultura. Nabanggit din saamin na may political elite war sa Calamba. Ito marahil ay isa sa mga dahilan kung bakit hindi natutuunan ng pansin ang isyu kultural. Marahil ay mas pinahahalagahan ng kanya-kanyang sariling angkan ang pansiriling interes sa pulitika upang tumagal sa kapangyarihan. 

Nasabi rin niya market-driven ang cultural production sa Calamba. Kung magpapatuloy daw ang ganiting sitwasyon, maaari itong bumagsak. May kultura kaya may turismo, hindi dahil may turismo kaya may kultura, ayon kay Ms. Palis. 

May anomalya ring nagaganap sa kanilang lugar. Ang mga materyales na ginagamit sa upang ipakita ang kanilang mga sariling produktong kultural sa pamamagitan ng piyesta ay binibili sa ibang lugar. Dahil dito, lumiliit ang produksyong agrikultural at nawawala nag tunay na diwa ng pagkakaroon ng pista.