Faculty of Information and Communication Studies

Permanent URI for this community

https://repository.upou.edu.ph/handle/20.500.13073/1

Browse

Browsing Faculty of Information and Communication Studies by Subject "Research Subject Categories::HUMANITIES and RELIGION::History and philosophy subjects::Historical cultures"
  • Item
    Dialogic Spaces for Peace: The Pechen Peace Pact System of Bontoc. Mountain Province as a Communication Phenomenon.
    ( 2021-01) Singa-Clever, Shiela Marie B.
    Of the numerous customs and traditions practiced by the Indigenous Cultural Communities/Indigenous Peoples (ICCs/IPs) of CAR, the pechen of Bontoc, Mountain Province is an indigenous knoweldge, systems and practices (IKSP) used in resolving conflicts within the community and between neighboring communities/municipalities. It predates Spaning colonization and has remained a customary way of solving cases and a means of amicable settlement among the Bontok people as well as with disputes with ICCs/IPs in other municipalities. This dissertation looked at the dialogic space of the pechen pact system of Bontoc, Mountain Province guided by the socio-cultural critical theories of communication. It sought to understand the changes, acceptance and relevance of the peace pact vis a vis established local government and legal institutions. Methodologically, the study is highly qualitative, relating principles of narrotology and narrative research. Focus Group Discussions in existing peace pacts between Bontoc and the neighboring municipalities of Sadangam Mountain Province and Tinglayan, Kalinga were conducted. Narrative analysis enabled the researcher to understand the pechen peace pact system as a communication phenomenon that is an affective custom to maintain the peace in communities with peace pacts. Decisions are results of collective dialogues where consensus is reached by the community as a whole. In the pechen and in ICCs in general, individuals are products of their social environment and shared norms, rituals and worldviews. Everyday interactions with other shape cultural patterns and social structures, resulting to the establishment of the existing sociocultural order. As a dynamic and intrinsic cultural practice that has stood the test of time, its importance in keeping the peace cannot be overemphasized. It is crucial that local government units' recognition of the pechen peace pact continue and be strengthened, particularly in the provincial and the national levels since much be learned from the pechen especially in conflict resolution.
  • Item
    Imagining and Prototyping the Future from the Margins
    ( 2023-11-22) Maranan, Diego S.
    Exploring past visions of the future reveals two key insights: First, we are not always great at predicting the future, but we are good (and unavoidably so) at shaping it. How the future unfolds is shaped by our present imaginings. Second, what the future looks like depends on where you’re looking at it from. Mainstream media, particularly Hollywood, often hands us meticulously crafted visions of the future. Rarely does the wider public get a chance to participate in crafting these images. In this talk, I share some of the creative projects—spanning dance, installation art, AI-generated imagery, and wearable technology design—that my colleagues and I have undertaken. These projects point towards anticipatory approaches to the future that ask, what happens when our images of the future emerge from the fringes rather than conventional centers of power, influence, and imagination?
  • Item
    Networked Communication and Self-Identity: Exploring the Exchanges on Social Media and Offline Social Networking and Their Implications on Cultural Attitudes and Perceptions
    ( 2015-07) Cellan, Narciso Jr., A
    This study thus took on social network’s implication on the cultural identity of young Kenyans. Social networks was approached at two levels: online (which was by way of social media), and offline (which was through direct and face-to-face interaction of young people in an educational institute). Ethnocentric tendencies and perception of one’s cultural practices, on the other hand, were regarded as hallmarks and indicators for measuring cultural identity, along with socio-demographic characteristics, such as age, gender and community, which were considered as cultural attributes and important components of young Kenyan’s personality. By dealing attributes and important components of young Kenyans’ personality. By dealing with social network both online and offline, this study viewed the cultural identity of young Kenyans as no longer confined in the domain of their traditional cultural communities, but is now exposed to, located and lived in a context of borderless communality, multicultural interconnectivity, and portable sociality. Two sets of self-administered questionnaires were used for this research. The first questionnaire was distributed to the respondents from Jomo Kenyatta University of Agriculture and Technology (JKUAT), the Catholic University of Eastern Africa (CUEA), the Institute of Social Communication (ISC), and the senior youth of Divine Word Parish. The questionnaire was designed to collect data on socio-demographic characteristics of the respondents, their social media usage, and their ethnocentric tendencies and perception of their cultural practices. The second questionnaire was for social network study of the students of ISC. It collected data on the socio-demographic characteristics of network participants, as well as the interactions and exchanges they performed among themselves. Using Pearson correlation coefficient, analyses revealed that years and frequency of use of social media had a relationship with the ethnocentrism tendencies and perception of cultural practices of young Kenyans. The social media usages referred to here were activities like posting text messages, photos and videos, and Facebook friends one is always in contact with or have not met offline. Similarly, the contingency coefficient showed that communication devices respondents used had relationship practices. Relationship also existed between ethnocentric tendencies and sending friend requests, and between perception of cultural practices and the same group of variables. Moreover, using UCINET application for social network analysis (SNA), network values like degree centrality, betweenness centrality, ego network density and ego network homophily were generated, UCINET’s quadratic assignment procedure (QAP) correlation analyses revealed that discussion about culture, face-to-face- interaction and level of friendship among first year students had relationship with their age and gender. The same thing could be said the second year’s interaction on social media and their age. Moreover, willingness to interact with peers was related to their gender. For third year students, it was their community that had relationship with their peer admiration. Between ethnocentrism and social networking, QAP correlation analyses showed some relationships. Most of these relationships were among first year students, and one for second year students. No relationship between said variables was observed among third year students. Pearson correlation coefficient did not discover relationship between network categories or values, such as degree centrality, betweenness centrality and ego network density, and the ethnocentric tendencies and perception of cultural practices of ISC students. Lastly, there was significant correlation between the ethnocentric tendencies of the respondents and their view of their cultural practices.