Solar bottles light up the homes of poor Filipinos

Here's an example of a simple and inexpensive innovation that improves the quality of life of people living in impoverished conditions. Coke bottles, water and people looking for work are in ample supply in the Philippines.

Sandhill cranes and plastic pink flamingos

Full disclosure: I like birds. I mean, I really like birds.

As in, I travel with a pair of binoculars and a bird book, am easily distracted by bird songs and calls and often walk with my eyes scouring the treetops for signs of avian life.

As in, I spent the summers of my undergrad chasing songbirds through the woods across Canada and the USA.

As in, the first book I purchase before traveling to a new country is a bird guide. (The Philippines was rather challenging because the country has so many endemic birds and the only complete book is very expensive and is also the size of a 1990s telephone books ... not exactly conducive to slipping into a backpack for a weekend trip.)

Thus ends the preamble to this story.

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Wednesday morning at the crack of dawn. Six am. The sun has been up for a while now, beating down on the campus track where a dozen or so runners are lacing up their shoes. Some are stretching out tight hamstrings and quads, others are gulping down Gatorade. No coffee for this crew pre-workout. Yet others are still trying to wake up.

The hour-long workout passes quickly, albeit not without the addictive pain and breathlessness that characterises track workouts. Running intervals with a group makes the time and the laps fly by. The pre-determined workout eliminates the need for conscious thought. Runners need only breathe and put one foot in front of the other. Fast. Sometimes very very fast.

During the endorphin-filled cool-down someone spots a pair of leggy creatures moving purposefully along the edge of the soccer pitch just opposite the track. When they raise up their heads, they stand chest-high. The scarlet plumes above their bills catch the sun's rays, giving the creatures a regal aura. They make no sound. Another runner identifies the birds as Sandhill cranes. I think they're spectacular.

I make a mental note to bring my camera to next track practice.

*    *     *
For six weeks, I tried unsuccessfully to photograph the "track cranes". The camera was nearly always in my bag. But, if I had my camera, they were nowhere to be found. On the days that I'd left the camera at home, the pair would be strolling along the soccer pitch or eating the peanuts someone had left for them outside the nearby Cereal Crops Research Unit.

One Sunday afternoon, to my surprise and delight, the birds, the camera and I found ourselves together at the Cereal Crops Research Unit. The lighting was not great, but I was not about to miss out on this opportunity. Here are some of the photographs.

  

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Post-script: Other birds you are likely to see in Madison and the surrounding areas include: Northern cardinal, house sparrow, mourning dove, cedar waxwing, Baltimore oriole, herring gull, bald eagle, turkey vulture, osprey, American goldfinch, American crow, raven, European starling, purple finch, tree swallow, nuthatches, blue jay, American robin ... and plastic pink flamingos.

The official bird of the city of Madison is the plastic pink flamingo. Back in 2009, city councilors voted in favour of adopting this unusual avian symbol to represent the city. This article has a short video explaining how this quirk came to pass.

Language learning through song

Music is a great tool for learning a new language - whether you can or cannot carry a tune. You get a feel for the rhythm of the language and word pronunciation. It can be easier to sing a song than to read aloud. When the song becomes an earworm and you can't get it out of your head, you begin subconsciously (and likely involuntarily) acquiring new vocabulary.

In my beginner Tagalog classes, we've been nurturing our musical talents. We listen to simple (slow-ish) songs, fill in the blanks of an incomplete set of lyrics, translate them into English (both word-for-word and by phrase), and practice many times. Here is a sample of the ones we have learned in class.





Biyahe Tayo! was made in the early 1990s as a shout-out to Filipino emigrants to come back and visit the Philippines. Twenty-one artists for Philippines Tourism contributed to the song. During my exploratory field season last year I experienced / visited roughly half of the places and activities they mention / show.



Apo Hiking Society's Pumapatak na naman ang ulan should sound familiar. The song is similar to Raindrops are falling on head. The members of Apo Hiking Society began their musical partnership at Ateneo de Manila High School, and continued making music together during their years at Ateneo de Manila University. The group became popular in the 1970s and are known for their humour and political outspokenness as well their their music.



Bahay kubo is a song about all the vegetables and legumes that you would grow in your garden. A bahay kubo is a traditional nipa hut (nipa is a kind of palm).

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While yours truly has been tactfully told to avoid singing outside the shower, I am convinced that exceptions can and should be made when learning a new language. And so, if your ears happen across a not-so-melodic version of these or other Filipino songs, please make a small allowance. I am merely practising my limited repertoire of Filipino songs so that my spoken Tagalog will improve.

Montreal to Mayumi to Madison

My studies have taken me away from Montreal yet again, this time to the Madison, Wisconsin. I'm here to learn Tagalog (or Filipino), one of the main languages spoken in the Philippines. Tagalog was originally spoken by people living on the island of Luzon. The word "Tagalog" come from "taga ilog", which means "people of the river".

So why come to Madison when I live in one of Montreal's Filipino neighbourhoods? Why not just study with a language tutor or focus on language learning during my next field season? In a nutshell, it's because:

• learning languages is a big challenge for me and the discipline of a formal course is extremely helpful;
• the Centre for Southeast Asian Studies at the University of Wisconsin-Madison offers a special Southeast Asian Languages Summer Institute (SEASSI) that attracts scholars from other American universities, as well as scholars from foreign institutions;
• UW-M has an excellent collection of Southeast Asian library resources, which are not easily accessed in Canada (or even in Southeast Asian countries);
• SEASSI is a great opportunity to network with other students and professors studying Southeast Asia. 

I am under no illusions. An intensive two-month course will not make me proficient enough to conduct my research without a translator. Understanding the nuanced meanings of a spoken or written language  (often) takes years of dedicated (informal or formal) study. Learning vocabulary or grammar doesn't confer the knowledge required to decipher culturally-embedded expressions or (in)appropriate ways of asking questions and expressing ideas. The beginner language course will, however, make life a lot easier and more enjoyable during the next field season. And it will open doors. More importantly, it will show respect and facilitate more intimate connections with people.

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Having no background in linguistics or the history of language, I am limited in what I can say about languages in the Philippines. The nation's two official languages are Filipino and English, although there are dozens of other native languages spoken throughout the archipelago. I am unclear of the selection process (and politics) that led to Tagalog and not other languages being named the national language of the Philippines. In an effort to assuage any bitter feelings harboured by non-Tagalogs, government officials decided to call the national language "Filipino", even though it is essentially Tagalog.

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While my life here in Madison revolves around language classes, there is some time for other activities. I hope to share some of them here.

Le coeur de Vancouver

Lorsqu'on visite un nouvel endroit, nos yeux voient des choses que les résidents ne voient pas puisque ces choses sont vues tellement souvent qu'elles deviennent "normales" et une partie de l'arrière plan de la journée quotidienne de ces gens. Des images des coeurs dispersés un peu partout dans des espaces publics m'ont attirés et j'ai voulu les partager. Voici donc quelques photos des "coeurs de Vancouver". Tous ces photos ont été prises dans le "Downtown Eastside".

Une mosaïque sur le trottoir.

Un coeur peinturé au bout d'une ruelle. 

Assis sur un banc au coin d'Adamac et Commercial Drive, Mike porte un chapeau "I ♥ Canada".

Un drapeau près du bibliothèque.

Une pieuvre et un coeur sur une fenêtre sur Commercial Drive.

La clôture d'un parc au coin de Franklin et Nanaimo.



Une affiche sur Commercial Drive.

Lost and found

This is a good news story. And a déjà vu story.

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I am currently visiting with my sister and her boyfriend in Vancouver. (Another tangent before beginning Filipino language classes next month.) They live in the notorious Downtown Eastside. The one made famous for sky high rates of illicit drug use, HIV/AIDS, hepatitis, drug-related crime, and more recently, Insite (the supervised safe injection site). My recent experience belies such a reputation.

Sunday 
A lovely stroll through Granville Island: toy stores, flower stalls, produce stands, hat shops, quirky broom stores, Canada geese families. We stuff mangoes, strawberries, grapes, sheep feta, plantain, apples and pears into my shoulder bag and Steve's satchel. I slip my wallet into my jacket pocket.

The drizzle turns to rain. Out come the umbrellas. We speed home, trying to stay dry(ish). Dash across Terminal Road (timing the traffic lights is tricky). Make it home only mildly drenched.

Monday
I go to grab my wallet as we head out - except that I can't find it. Anywhere. We search inside and out. It is definitely gone. While personal security is not really an issue in the neighbourhood, a dropped wallet is unlikely to be returned.

The wallet would have been a pretty disappointing find for whomever picked it up as it contained less than two dollars cash. For me, the loss was more of a sentimental loss and a practical nuisance. The former because my one-of-a-kind wallet was made from recycled juice tetrapaks in the Philippines. The latter because acquiring a new driver licence, student card and health card is a tedious process (and I was nervous about boarding a plane without government-issued ID).

And thus begins the card cancelling process. My banks are surprisingly apologetic and sympathetic. In the future, if I ever want to speak with very helpful bank employees I will call the lost card hotline.

Tuesday
The phone rings, interrupting dinner. It's Dad. My sister jots down a phone number.

I call the security desk at the Tinseltown Mall. They had my wallet. A SkyTrain rider had spotted it at the Terminal Road intersection near the train station, and had brought it to the mall security. Security had contacted one of my banks, who then had contacted my parents.

Later that evening, after a riveting panel discussion on "Health, harm reduction and the law: the Insite case" at Simon Fraser University, we retrieve the wallet. Everything's there.

A sigh of relief and a smile. Not so much for finding the wallet, but for the evidence that people care.

*     *     *
I have no idea of the identity of the good Samaritan who turned in the wallet, or that of the other security and bank people who played a role in tracking me down. To you, I am grateful. Thank you for your honesty, kindness and time.

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There's a déjà vu element to the story. A decade or so ago, I left my wallet in the back seat of a New York City taxi. And got it back. Fully intact.

Diaspora, an intellectual tangent

One of the perks of being a graduate student is the flexibility of your schedule. The academic life is rarely a nine to five endeavour. While the end-of-semester paper writing and exam marking crunch exacts very long days (and nights), in other periods, students may find themselves with the time to pursue what I call "intellectual tangents". This post is a reflection on one such pursuit.

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Whenever I see the word diaspora, I'm inclined to speak the word aloud. Diaspora. It rolls off the tongue easily, yet it does not leave the mouth entirely. There's a part that remains, that clings on. Much like members of a diaspora - people who leave one place without severing all ties to that place.

On May 9, the University of Ottawa's African Studies and Research Laboratory hosted a free public workshop on "Migration and the New African Diaspora". It intrigued me for a number of reasons, notably its focus on migration and place-making and my long-standing  interest in the African continent. The workshop promised to foster discussion and debate on three issues:

1. Identity: should we talk of the African diasporas as a single entity or are there a variety of African diasporas?
2. The role of national and international institutions in making diasporas 'actors of development' in their countries of origin.
3. Existing local initiatives, made possible as a result of transnational dynamics rather than institutionalisation of diasporas.

What is a diaspora? The official workshop documentation defines it as "a collective dispersed throughout the world whose members maintain relations with one another and who are involved in one or a number of projects concerning their home country". Each of the panellists added their own understanding of the concept, reflecting its diverse theoretical and instrumental applications: "an imagined community that is neither here nor there",  "a fractious collective that recreates institutions, cultural emblems and tensions found in the homeland", "a means to support co-development, in which diaspora members integrate into (Canadian) society and  help to develop their home country" and "a group whose money and minds can help to solve underdevelopment". Members of the diasporas can be refugees or asylum-seekers, students studying at foreign universities or economically-motivated immigrants. As such, a diaspora is a heterogeneous group.

Why is interest in diasporas growing? From a development delivery perspective, the African diasporas can infuse cash, skills and knowledge. Since the 1990s, the monetary value of remittances that the Africa diasporas send to help their families and communities and to invest has quadrupled. Remittances eclipse the amount of money that developed countries spend on development in Africa. The World Bank's diaspora program facilitates (1) the creation of an enabling environment (e.g. market-friendly reforms to attract investment), (2) increased remittances through lower transaction costs and greater transparency, and (3) brain gain initiatives. In other words, the World Bank values diasporas for their financial assets. It is shifting the burden of financing development from developed countries like Canada and intergovernmental institutions like the World Bank to individuals with a vested interest (emotional, financial or otherwise) in the African continent.

The African diasporas are also being courted by development agencies, funding organisations and governments. The opinions of the former are sought to inform policy, funding and investment decisions made by the latter. The power wielded by the diasporas is not unnoticed by African governments, some of which actively encourage diaspora members to lobby for particular policies in their adopted countries. 

Investigating African diasporas is a way of understanding blackness. As one of the panellists pointed out, there are no "Blacks" in Africa, only "Algerians", "Kikuyus" (in Kenya), "Namibians", "Congolese", et cetera. Blackness is not the defining aspect of one's identity until one leaves the continent. The basis for identity is transformed from a nation (or other defining quality) to a colour. The panellist drew parallels between the trajectory of becoming Black with the process of becoming a woman. When renown feminist scholar Simone de Beauvoir wrote that "one is not born, but rather becomes, a woman", she asserted that societal influences trump biology in articulating what constitutes a woman and femininity. Applied to the African diasporas, this observation means that it is society - people, institutions, organisations, culture, norms, media, ... - that dictates what is means to be Black. The process and concept of blackness is not merely an academic exercise. It has real implications for citizenship and belonging in both origin and receiving countries.

Panellists and audience members alike were highly critical of underlying assumption of homogeneity. The motivation for migration for intentional migrants is clearly different from that of their refugee and displacee counterparts. Will all these people perceive the homeland in the same way? Will their children and grandchildren? Do Liberians living in neighbouring Ivory Coast support a development pathway identical to their compatriots living in China? If they differ, whose views should guide policy? The World Bank and other organisations seeking to invoke an entrepreneurial and humanitarian spirit in diasporas presuppose a singular voice. They do not recognise the plurality of voices, or "polyvocality" in the African diasporas. These organisations similarly presume diaspora members espouse common values, and do not account for differences based on gender, age, class, education, et cetera. This glossing over of differences is not unlike the popular treatment of Africa as a country, instead of as an enormous continent housing an incredible amount of diversity (see map below). (Herein the irony of this blog post's undifferentiated referral to "Africa" and use of an "Africa" label is duly noted.)  

Flag-inspired political map of Africa.
Source: Northern by Nature

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As with any tangent, it is helpful to bridge a seemingly unrelated pursuit with the overarching one. For my own research on environmental displacement and migration in the Philippines, this "intellectual tangent" provides much food for thought. Migration, both internal and international, has long been a part of the Filipino way of life. Currently, the national government has policies encouraging its population to work abroad as "Overseas Filipino Workers" or OFWs. Not only do the remittances that OFWs send back to the Philippines help families and communities, but they are also an important source of foreign investment and foreign currency to grow the economy and to repay the national debt, respectively. These OFWs, as well as the Filipinos who have laid down permanent roots in other countries, also send back ideas. Thus, to understand national and sub-national disaster and migration policies and programmes requires, I must be aware of the networks operating at the transnational scale and their influence in shaping initiatives at the local to national level.

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Postscript 1:
The workshop was bilingual, with presenters and audience members switching (nearly) effortlessly between English and French. Some things were better expressed in French, others in English. The bilingualism added a layer of richness and inclusiveness to the workshop. It made an impression on me. When I am frustrated by the limitations of my French language skills and am second guessing my choice to do a doctorate in a second language (which inevitably happens from time to time), I will picture myself in that workshop room.

Postscript 2: 
There will be a follow-up workshop (date and specific theme TBD). I will post any links to summary reports or other workshop-inspired material as it is made available.