Karubwaten It Tina:
‘Re-story-ation’
Weaving Creators, Communities and Connections
CONTENTS
· Karubwaten It Tina
· Karubwaten Craft
· Regeneration & Ecology
· Tagbanua & MARD community
The conversation begins with a cosmovision of the Tagbanua, the Tina weaving community: How is their concept of ecology woven into their community? What ecological and community principles and values are central to their future? What stories inform their making? What stories can be carried on in the future through their craft?
The answers to these questions inform the craft innovation and ecological land management we aimed to achieve in the project. First, it is embedded in understanding how cultural and ecological value is vital for developing new form, methods and applications. For example, how can the cosmo vision of the weavers be told and carried through the crafts and co-creation? Second, for ecological land management the aspiration for shared prosperity are tied into ecological care; and regenerative processes and ethics are central to supporting the community development of products and maintaining healthy ecological relations.
To achieve these, the Tina weaving community engaged with MARD collaborators* in a series of co-creating sessions: building a collective exchange, connecting as makers and communities whilst investigating ecosystems, material, meaning, language, collective weaving techniques and skills samples.
The community conversation and co-creation approaches underlined working in an ethical, respectful way where all are equal, all students and all teachers. As makers, as humans, as communities. This connection allowed everyone to learn from each other and co-create and crosspolinate. As life experiences are shared from both sides informing new ideas for designing and for the future, we hope that ‘Re-story-ation’ as a process of connecting the stories of the land and the people contributes to be carried on, developing practices as makers and communities that are more regenerative, sensitive and ethical - weaving restoration, weaving resilience, weaving new stories.
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‘We can not meaningfully proceed with restoration and connection, without ‘re-story-ation’. In other words, until we hear stories being told again, our relationship with the land cannot evolve and grow. Who will tell these stories, and how are they passed on?’ (Gary Nabhan, in Braiding Sweetgrass, Robin Wall Kimmerer, 2013.)
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Karubwaten It Tina seeks to establish the Tina Weaving Community into a Sustainable Indigenous Livelihood Enterprise using a CBE business model with a 3-point focus: Skills, Soil, and Society in collaboration with:
PHILIPPINES COLLABORATORS
Life College, Puerto Princesa, Philippines: Atty. Rea Alcantara, Angela Laconse, Jomer Panoncio, Leopoldo Alarcon, Jr., Daniel Rey Lastrella, Ana Monical Jaranilla, El Cid Bocacao, Dr Madilyn Daco, and Jan Michael Vincent Abril
Karubwaten It Tina officers and members: Jolino Pugad, Solita Ongot, Jeffrol Kimil, Gemmalyn Lagon, Evelyn Lecian, Gina Lecian, Benda Talbo, Ebrina L. Pugad, Ebrita Pegas, Emelyn L. Ongot, Jelly Gamayon, Jenalyn Lecian, Jezemiel Ongot, Jovelyn Lecian, Lilita Ongot, Migno Lecian, Rejanin Ongot, Anniong Pardas; Bagerar (elder): Satya Cenon Ongot, chief claimant of NATRITI CADTNagkakaisang Tribu ng Tina + Samahang Nagkakaisang Kabuhayan sa Tina Association, Barangay Culandanum, Aborlan, Palawan
BUHAY Cooperative and LifeChurch West Coast: Eric Blanco, Julie Blanco, Raymond Jay Antipuesto, Mondaryl Villa, Ritchel Villa, Joseph Cardinez, Flor Cardinez, John Gary Roxas, Jashil Antipuesto, Joseph Artienda II, Esnima Balo, John Torrefranca.
Special thanks: Wendy Maryglance Tarnong, Eduoard Antoni Foronda, Raymond Vilches, Glenmar Montaño, Engr. Bernie Balo, Jesabel Balo, Abraham Maata.
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MARD COLLABORATORS
Central Saint Martins, University of Arts London: Judith van den Boom + MA Regenerative Design (MARD) cohort: Stanley McNulthy, Cumbria, UK; Miao Li, Arnhem, the Netherlands; Maki Obara, New York, USA; Bruna Cerasi, Sao Paolo, Brazil; Olga Glagolya, Moscow, Russia; and Dr Britta Boyer, Loughborough University
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FUTURE COLLABORATORS
Do you want to connect for research, collaboration, purchase or any other reasons, please contact;
Project founder Jan Michael Vincent Abril
j.abril@lifecollege.edu.ph
MARD course leader Judith van den Boom
j.vandenboom@csm.arts.ac.uk
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With support from Forest Foundation Philippines + British Council Philippines
This project developed with consent of the weavers and is discussed in Filipino and their language through the tribal leader and in collaboration with the team of Life College in Palawan.
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Central Saint Martins, University of Arts London: Judith van den Boom + MA Regenerative Design (MARD) cohort: Stanley McNulthy, Cumbria, UK; Miao Li, Arnhem, the Netherlands; Maki Obara, New York, USA; Bruna Cerasi, Sao Paolo, Brazil; Olga Glagolya, Moscow, Russia; and Dr Britta Boyer, Loughborough University
︎
FUTURE COLLABORATORS
Do you want to connect for research, collaboration, purchase or any other reasons, please contact;
Project founder Jan Michael Vincent Abril
j.abril@lifecollege.edu.ph
MARD course leader Judith van den Boom
j.vandenboom@csm.arts.ac.uk
︎
With support from Forest Foundation Philippines + British Council Philippines
This project developed with consent of the weavers and is discussed in Filipino and their language through the tribal leader and in collaboration with the team of Life College in Palawan.
Karubwaten It Tina
The project Karubwaten It Tina is developed as community-based enterprise developing regenerative co-creation and learning led by Life College in Puerto Princesa who brought together local weavers and craftsmen from Tina community in Palawan in the Philippines and connected academics and researchers from the MA Regenerative Design, Central Saint Martins, UAL. This project is supported by the Forest Foundation Philippines and Britisch Council Philippines.
Introduction
Among the indigenous people groups engaged in weaving are the Tagbanuas found in the central and northern part of Palawan. Tagbanuas are known to be one of the oldest tribes in the world to exist 22,000 to 24,000 years ago living in balanced relationship and interdependence with the rainforests and local ecosystems.
The Tagbanwa, located in north and central Palawan, are the dominant ethnic group of that island. There are concentrations in Coron, Aborlan, and Puerto Princesa. One group of Tagbanua resides in sitio Tina, barangay Culandanum, Aborlan, Palawan. The village is located approximately 90.9 kilometers away from Puerto Princesa City, which provides the most accessible route via Napsan-Aporawan National Roads.
The Aborlan Tagbanua believe that nature and the spirit world are connected. Cultural practices and beliefs shape Tagbanua activities in terms of cultivation of crops, ritual practices that are embedded into Tagbanua life as there has not traditionally been a separation between the natural world and the supernatural world. (Fox,1982) The Tagbanua believe they are passing through and, therefore honor and respect the ecosystems that they call home. The forest they live with, are not merely resources but also partners and a form of sacred forests. (Thomas, 2017)
Palawan has changed rapidly over the past decade with the construction of new roads, new infrastructure for economic and touristm, as also changes affected by climate change, meanwhile the community relies on a range of agricultural, livestock, and crafts to sustain themselves but they are also impacted by economic, cultural and climate change impacting the long lived generational balance of the community. The local ecosystems are pivotal for sustaining their futures but also the ability to reach communities for trading products and crafts. The highest potential source of income for the Tagbanua are working with craft particularly woodworking, mat making, and basketry with the raw materials that are readily available to them. The community works with the seasonal opportunities of selling woven products, of which only a handful of elders and women who have mastered the craft. The number of pandan weavers is estimated at 10-15 women and yantok crafts makers at 2 men.
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In Karubwaten It Tina the regeneration of the Tabanua futures was central, connecting communities from the inside and outside of the Aborlan area to inform in new ways how we learn from the land, its ecosystems and how a community-led cosmology and passed on skills can build a regenerative resilience in the stresses of the current world. While they have been aware of the weaving practices as passed on by earlier generations, key challenges that they face include sustaining their weaving sources for the use of future generations, innovating products and its designs, and expanding opportunities for livelihood and preservation of culture.
The Tagbanuas are known for a very rich cultural tradition, having their own language and scripts that some of the members of the tribe still know and use up to this day. Their sources of livelyhood are centred around 1. Hunting & gathering: wild boar; three types of honey; pandan and yantok, 2. Agriculture: rice (kaingin / slash and burn agriculture), root crops (kamote), some vegetables, 3. Weaving and crafts: Screw pine variety of pandan for weaving and yantok for crafts.
In their weaving practices, they are known to use screw pine varieties of pandan as raw materials for mat, purse, bags, baskets and other craft products. “Craftsmen first collect pandan leaves, slice them into fine strips then sort for further processing. The whole process, from harvesting of raw materials to creating the finished product, is usually a tedious venture as everything is done manually” (Limson, 2015)
Introduction
Among the indigenous people groups engaged in weaving are the Tagbanuas found in the central and northern part of Palawan. Tagbanuas are known to be one of the oldest tribes in the world to exist 22,000 to 24,000 years ago living in balanced relationship and interdependence with the rainforests and local ecosystems.
The Tagbanwa, located in north and central Palawan, are the dominant ethnic group of that island. There are concentrations in Coron, Aborlan, and Puerto Princesa. One group of Tagbanua resides in sitio Tina, barangay Culandanum, Aborlan, Palawan. The village is located approximately 90.9 kilometers away from Puerto Princesa City, which provides the most accessible route via Napsan-Aporawan National Roads.
The Aborlan Tagbanua believe that nature and the spirit world are connected. Cultural practices and beliefs shape Tagbanua activities in terms of cultivation of crops, ritual practices that are embedded into Tagbanua life as there has not traditionally been a separation between the natural world and the supernatural world. (Fox,1982) The Tagbanua believe they are passing through and, therefore honor and respect the ecosystems that they call home. The forest they live with, are not merely resources but also partners and a form of sacred forests. (Thomas, 2017)
Palawan has changed rapidly over the past decade with the construction of new roads, new infrastructure for economic and touristm, as also changes affected by climate change, meanwhile the community relies on a range of agricultural, livestock, and crafts to sustain themselves but they are also impacted by economic, cultural and climate change impacting the long lived generational balance of the community. The local ecosystems are pivotal for sustaining their futures but also the ability to reach communities for trading products and crafts. The highest potential source of income for the Tagbanua are working with craft particularly woodworking, mat making, and basketry with the raw materials that are readily available to them. The community works with the seasonal opportunities of selling woven products, of which only a handful of elders and women who have mastered the craft. The number of pandan weavers is estimated at 10-15 women and yantok crafts makers at 2 men.
In Karubwaten It Tina the regeneration of the Tabanua futures was central, connecting communities from the inside and outside of the Aborlan area to inform in new ways how we learn from the land, its ecosystems and how a community-led cosmology and passed on skills can build a regenerative resilience in the stresses of the current world. While they have been aware of the weaving practices as passed on by earlier generations, key challenges that they face include sustaining their weaving sources for the use of future generations, innovating products and its designs, and expanding opportunities for livelihood and preservation of culture.
The Tagbanuas are known for a very rich cultural tradition, having their own language and scripts that some of the members of the tribe still know and use up to this day. Their sources of livelyhood are centred around 1. Hunting & gathering: wild boar; three types of honey; pandan and yantok, 2. Agriculture: rice (kaingin / slash and burn agriculture), root crops (kamote), some vegetables, 3. Weaving and crafts: Screw pine variety of pandan for weaving and yantok for crafts.
In their weaving practices, they are known to use screw pine varieties of pandan as raw materials for mat, purse, bags, baskets and other craft products. “Craftsmen first collect pandan leaves, slice them into fine strips then sort for further processing. The whole process, from harvesting of raw materials to creating the finished product, is usually a tedious venture as everything is done manually” (Limson, 2015)
Limson, A.S. & Luces, J.L. (2015). Design, Fabrication and Testing of Pandanus Leaves Slitter – Presser. Philippine Metals, Vol. 2.
Thomas, Shannon E., "Documenting indigenous Tagbanua practices that support environmental conservation in Palawan, Philippines" (2017). Graduate Research Theses & Dissertations. 2643.
Fox, R.B. Religion and Society Among the Tagbanuwa of Palawan Island, Philippines. Manila, Philipinnes: National Museum. (1982).