W ARD GOODENOUGH (1957) has proposed that a description of a culture-an ethnography-should properly specify what it is that a stranger to a society would have to know in order appropriately to perform any role in any scene staged by the society. If an ethnographer of Subanun culture were to take this notion seriously, one of the most crucial sets of instructions to provide would be that specifying how to ask for a drink. Anyone who cannot perform this operation successfully will be automatically excluded from the stage upon which some of the most dramatic scenes of Subanun life are performed.To ask appropriately for a drink among the Subanun it is not enough to know how to construct a grammatical utterance in Subanun translatable in English as a request for a drink. Rendering such an utterance might elicit praise for one's fluency in Subanun, but it probably would not get one a drink. To speak appropriately it is not enough to speak grammatically or even sensibly (
Violence between and among Christians and Muslims of the southwestern Philippines provides the ethnographic setting for an investigation of Herzfeld's paradox of social indifference. But there is yet another paradox in this case: Why has this 400‐year conflict been characterized by a proliferation of contested identities among the insurgents, those who most need to be united?
Is this another case of the force of “hegemony,” with the oppressed somehow duped into practices detrimental to their own interests? But how? And by what agency? The Philippine case reveals the challenging complexities of identity construction to be faced in any attempt to reach an understanding of these issues.
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