Artykuły w czasopismach na temat „Phillippines”

The doctrine of incorporation, as elaborated in legal debates and legitimated by the U.S. Supreme Court, excluded the inhabitants of Puerto Rico, the Philippines, and Guam from the body politic of the United States on the basis of their cultural differences from dominant European American culture. However, in spite of their shared legal status as unincorporated territories, the U.S. Congress established different governments that, although adaptations of continental territorial governments, were staffed largely with appointed imperial administrators. In contrast, Hawai'i, which had experienced a long period of European American settlement, received a government that followed the basic continental model of territorial government. Thus, the distinction between the incorporated and unincorporated territories corresponded to the limits of European American settlement. However, even among the unincorporated territories, cultural evaluations were important in determining the kinds of rule. The organic act for Puerto Rico provided for substantially more economic and judicial integration with the United States than did the organic act for the Phillippines. This followed from the assessment that Puerto Rico might be culturally assimilated while the Phillippines definitely could not. Moreover, religion was the criterion for determining different provincial governments within the Phillippines. In Guam, the interests of the naval station prevailed over all other considerations. There, U.S. government officials considered the local people to be hospitable and eager to accept U.S. sovereignty, while they largely ignored the local people's language, culture, and history. In Guam, a military government prevailed.

The genus Orientalicesa has six species, and all of them have been recorded in the Oriental region (including Indonesia, Malaysia, Phillippines, Laos, China). In this paper, the genus Orientalicesa is newly recorded from Vietnam, represented by one species O. confasciatus Tan and Carpenter. This species was mistakenly redescribed as Stenodyneriellus rangpocus Kumar, Carpenter & Kishore, 2017. A new synonym of O. confasciatus is proposed, and that species is a new record for India.

Reviewed book by Kunda Dixit Publication date: May, 2011 When Kunda Dixit's inaugural edition of Dateline Earth: Journalism as if the Planet Mattered was published in the Phillippines 14 years ago, it was an inspiring, if also daunting and prophetic, insight into global journalism. It still is, and in fact is even more of a wake-up call in this long-awaited second edition. Much of the message is as persuasive now as it was then.

International labor migration has been a persistent feature of Philippine society since the 1970s. While the economic impact of overseas employment has been found to be generally beneficial to families and households, social impact of the phenomenon is less understood. Social transformation in four communities which have experienced large-scale and sustained international labor migration is discussed in the article. Economic prosperity for these communities, particularly for the families with migrant work was the most significant and most tangible impact attributed to oven employment. The negative aspects of overseas employment were related to perceptions of family problems and changes in the character of migrant and members of their families. In general, the nonmaterial changes triggered by overseas employment are still evolving, and changes in social forms or actors filling social roles are not necessarily to be viewed as negative effects of migration.

Oriental magpie robin, Copsychus saularis (Linnaeus, 1758) a resident breeder in tropical Southern Asia including India, Bangladesh, Pakistan, Sri Lanka, east Indonesia, south China and Phillippines, prefers cultivated areas, woodlands and areas close to human settlement. It is mainly insectivore and its activities are influenced by surrounding environment. Rajasthan is the largest state of India and distribution of this species is restricted to south-eastern part of the state. The study was conducted in Sitamata Wildlife Sanctuary (24°04´-24°23´N, 74°25´-74°40´E), located in southern Rajasthan, India, and covers an area about 423 km2.

Commercial films today often reduce representations of natural catastrophes to commodified spectacles that de-contextualize the subject matter. To contemporary film viewers, the ‘psychic numbing’ effect is apparent, and it does not apply merely to our perception of numbers, statistics, the big data. It can also be seen when we are bombarded with similar kinds of images over and over again; in this case, the large-scale tsunami, the hurricanes, the earthquake and all the exaggerated destruction scenes in recent disaster movies have become clichés no matter how realistic and intense the shots are made. By focusing on a range of eco-disaster films, this article highlights the importance of cultural sensitivity in the study of eco-disaster films, by exploring several questions: how are eco-disasters culturally shaped and defined, via cinematic means? How are human responses to disasters, as reflected in cinematic representations, shaped by specific sociopolitical, cultural or economic conditions? How does cinema as a media form represent ecological concepts that are shared globally or universally, while at the same time reflecting specific cultural characteristics? Juxtaposing examples from China, Thailand and the Phillippines, particularly with three films: Wonderful Town (Thailand, 2007), Aftershock (China, 2010) and Taklub (Phillippines, 2015), this article demonstrates how Asian eco-disaster films in the Anthropocene epoch reflect specific cultural imaginations of nation and identity rebuilding, which in turn provide a ground to reposition, redefine and reinvent the changing cultural identities in contemporary Asia. Eventually, it argues that eco-disaster narratives in Asia reflect the identity crisis of Asian nations in a global capitalist world, just as much as they are about ecological crises.

Dr. Mercado is Professor, Department of Agronomy, University of the Philippines at Los Baños. Her undergraduate and Master's degrees are from the University of the Phillippines, and her Ph.D. from the University of Iowa. She has been active in weed science since the early 1970's and has trained some 27 M.S. and 8 Ph.D. students. In addition, she and her husband have raised a family of five children. Mercado is a well-recognized weed scientist in her part of the world, having lectured in Indonesia, Thailand, Korea, and Japan. Her weed science textbook, “Introduction to Weed Science,” is widely used in Asian countries. Among her many honors, perhaps those most prized would be three awards for outstanding achievement from her own University of the Philippines.

The main problem of Moro Muslims in Southern Philippines are now the right to self-determination but it also include poverty, underdevelopment, low education, unemployment, discrimination, and violent conflict. Upon the Spanish colonization for more than three centuries (1521-1898), the Moros were controlled by the United States for almost five decades (1898-1942). Japan colonised them for three years before they were integrated to the Republic of Philippines in 1946. Their struggle for independence still continues today represented by the Moro National Liberation Front (MNLF), establihsed in the late 1960s and led by Nur Misuari, and by the Moro Islamic Liberation Front (MILF) led by Salamat Hasyim in 1981. The birth of the MILF was a response to dissatisfaction with the MNLF that was considered less assertive in fighting for Bangsamoro's rights and too accommodative to the Philippine government. In early 1990s, Abu Sayyaf Group (ASG) led by Abdulrajak Janjalani emerged to respond the situation. In later development, it rises to become a prominent group involved in a long-standing conflict and terror in this landmark of Southeast Asia region.

The world species ofOoderaWestwood, 1874 (Chalcidoidea: Pteromalidae: Cleonyminae: Ooderini) are revised. We examined 115 specimens of this rarely collected genus and based on morphological characters assign 110 specimens to 20 recognised species, of which the following ten are described as new:Ooderacircularicollissp. n.(Morocco),O.felixsp. n.(Central African Republic),O.fidelissp. n.(Vietnam),O.floreasp. n.(Thailand),O.heikewerneraesp. n.(Botswana and South Africa),O.leibnizisp. n.(Papua New Guinea, Malaysia and Phillippines),O.mkomaziensissp. n.(Tanzania),O.namibiensissp. n.(Namibia),O.niehuisorumsp. n.(Egypt and Israel), andO.srilankiensissp. n.(Sri Lanka).OoderamonstrumNikol’skaya, 1952, syn. n., is synonymised underO.formosa(Giraud, 1863). Five specimens could not be assigned to species and are treated asOoderasp. Redescriptions are provided for all previously described valid species.OoderaalbopilosaCrosby, 1909 is excluded fromOoderaand transferred toEupelmusDalman, 1820 (Eupelmidae) asE.albopilosa(Crosby, 1909) n. comb.OoderarufimanaWestwood, 1874 andO.obscuraWestwood, 1874 are treated asnomina dubiabecause we were unable to locate type specimens and the original descriptions are not sufficiently informative to clarify the taxonomic status of these names. Several specimens from North America are identified as introduced specimens of the European speciesO.formosa. We provide images and diagnostic characters for all 20 included species and an identification key to species.

Ethnoscience is a paradigm emerged in anthropology in mid-1950s, as a further result of the attempts made by some American anthropologists to redefine the concept of culture that will be in line with the new model they adopt for their study and description of culture that is descriptive phonology. For ethnoscientists culture is not a material or behavioural phenomenon. It is an ideational phenomenon. In Goode-nough’s word, “culture is not a material phenomenon; it does not consist of things, people, behavior or emotions. It is rather the organization of these things. It is the forms of things that people have in mind, their models for perceiving, relating and otherwise interpreting them as such..” (1964: 36). Culture is thus a system of knowledge. The culture of a people is their ethnoscience (ethnos = people; scientia = knowledge). Since culture is a very broad category, no anthropologist can do research on a peo-ple’s culture as a whole. He can only investigate and describe some parts of it. Thus, Harold Conklin (1954) focussed his research among the Hanunoo in the Phillippines on their knowledge about their environment, or their ethnoecology. Even then, ethnoecology is still a very broad category, for it encompasses flora, fauna and other material inanimate objects. Later ethnoscience researchers pay their attention to smaller parts of the phenomena. Several branches of study then sprouted from ethnoecology, focussing on some elements the environment, such as ethnozoology, ethnobotany, ethnoastronomy, ethnopedology, etc. From ethnozoology, new branches of study -narrower in scopeappeared, such as ethnoornithology, etnoichtyology, ethnoherpetology. These bran-ches show how the attentions of the researchers go deeper and deeper to the tiny details of the environment, of the nature, and how the people view, give meaning and relate themselves to them. These studies show that ethnoscience has helped humans to gain better understandings of and their relations to the nature. It is in this sense that ethnoscience has become a bridge to go “back to nature”.

<p class="AbstractText">South China Sea (SCS) is underlain by sediments of an average density 2.10 g/cm³ of 2 km thickness at its central part up to 10 km in the margins. The basement rock is the upper and lower crust of densities 2.67 and 2.85 g/cm³ respectively of varying thicknesses. The thinnest crustal rock is at the centre of SCS that is called the South China Sea Basin (SCSB). The Mohorovicic discontinuity is about 15 km depth below the SCSB. Heatflow values in this basin vary from 2 to 3.5 HFU.</p><p class="AbstractText">Lineations of total magnetic anomaly are generally in a west-east direction covering the whole study area. However, an elongated northeast-southwest lineation of dipole anomaly separates the west-east anomaly patterns in the north from those in the south. This feature is also observed in the gravity map. These elongated patterns of the total magnetic features are in coincident with the occurrences of seamounts inferred being remnant of extinct seafloor spreading. Because of this spreading a crustal extension had taken place that separated Kalimantan from the mainland of China to restore its present position. A paleomagnetic study result confirms this hypothesis.</p><p class="AbstractText">The Palawan trench is marked by north-east trending magnetic and gravity anomaly that is inferred being traces of a remnant subduction zone. This anomaly forms a boundary between the Zengmu also called the Sarawak basin and the SCSB. Here, heat flow value is 1 to 2 HFU. This value in coincident with gravity gradient of 2.5 mGal/km also represents an active subduction of the Manila trench north of the Palawan Island. The Manila trench is supposed to be the energizing source of volcanism and earthquake in the Phillippines. Free-air and Bouguer anomaly of the order of 50 to 60 mGal and magnetic of about 100 nT represent the Zengmu basin in the Sunda Shelf. This basin is underlain by sediments of 2.10 g/cm³ of 8 km thickness and also crustal rock which is much thicker than the one underneath the SCSB. Strong topographic relief at the surfaces of sedimentary layer and the crustal rock is very my much associated with normal faulting that may cause fluctuation of the free-air values.</p><p class="AbstractText">The continental margins of Sarawak and the Sunda Shelf are areas of hydrocarbon deposits now still in production, whereas the offshores Vietnam and Hainan are promising target for hydrocarbon exploration.</p>

Indonesia’s border region to Phillippines, especially to the Sangihe Islands which borders to southern, is mostly a less developed area. To accelerate development of this border region, Indonesia and the Philippines need to exercise a strategy which optimize social connectivity which has been existed since centuries by the Indonesian Sangihe people known as Sangir-Philippines (“Sapi”) or the Philippines-Sangir (“Pisang”). Although they are sovereign states now with their sovereign territorial rights, these facts do not prevent these peoples to continue their traditional cross border for the purpose of social, culture and economic activities. This paper examines how their social connectivity could be utilized to develop border area between Indonesia and the Philippine. By using qualitative methods, the data for this paper is collected from interviews, focus group discussions, field research and literature reviews.This paper concludes that social connectivity among Sapi/Pisang people on the Indonesian and the Philippines respective side raises some challenges such as problems of stateless people, illegal cross-border activities, and terrorism-related activities. However, this paper also found out some positive impacts from their social connectivities, such as the establishment of traditional cross-border cooperation and trade, the opening of the Davao-Bitung ferry line, and cooperation between regional governments. As a step forward, this research emphasizes the importance of strong political will and active participation from both countries in utilizing social connectivity to build a shared border region.Keywords: “Sapi”, “Pisang”, Border, Social Connectivity, Development, Indonesia, Philippine AbstrakKawasan Perbatasan Indonesia di Kepulauan Sangihe yang berbatasan dengan Filipina bagian selatan, tergolong sebagai daerah tertinggal. Untuk mempercepat pembangunan kawasan tersebut, Indonesia dan Filipina dapat melaksanakan strategi yang memanfaatkan konektivitas sosial yang sudah dibangun oleh masyarakat perbatasan yang dikenal dengan istilah Sangir-Philipina (Sapi) atau Philipina-Sangir (Pisang). Berdirinya Indonesia dan Filipina sebagai dua negara yang berdaulat sejak berakhirnya Perang Dunia II ternyata tidak menghentikan orang Sapi/Pisang untuk melakukan kegiatan lintas batas tradisional untuk tujuan sosial, budaya, dan ekonomi. Tulisan ini menganalisis bagaimana dampak negatif dan dampak positif dari konektivitas sosial di atas dalam membangun kawasan perbatasan Indonesia-Filipina. Dengan menggunakan pendekatan kualitatif, pengumpulan data dilakukan melalui wawancara, diskusi kelompok terpimpin, penelitian lapangan dan studi pustaka. Tulisan ini menyimpulkan bahwa konektivitas sosial antar orang-orang Sapi/Pisang di sisi Indonesia dan di sisi Filipina menimbulkan masalah berupa orang-orang tanpa kewarganegaraan, kegiatan lintas batas ilegal, dan aktivitas terkait terorisme. Namun demikian, Tulisan ini juga menemukan dampak positif dari konektivitas sosial di atas berupa terjalinnya kerja sama lintas batas tradisional dan perdagangan, pembukaan jalur kapal feri Davao-Bitung, dan kerja sama antar pemerintah daerah. Sebagai langkah ke depan, penelitian ini menekankan pentingnya kehendak politik yang kuat dan partisipasi aktif dari kedua negara dalam memanfaatkan konektivitas sosial untuk membangun kawasan perbatasan bersama.

The objective of this research is to analyze the impact of real GDP (Gross Domestic Product) and investment on the consumption of electricity energy in the ASEAN countries (Malaysia, Phillippine and Indonesia). From the result of the analysis, it is found that there are significant influences of the real GDP and investment on the consumption of the electricity energy. Partially, real GDP and investment doesn’t have any significant influence on the consumption of electricity for Malaysia and Indonesia. Estimation model show that an increasing trend of consumption of electricity, investment and real GDP.

The objective of this research is to analyze the impact of real GDP (Gross Domestic Product) and investment on the consumption of electricity energy in the ASEAN countries (Malaysia, Phillippine and Indonesia). From the result of the analysis, it is found that there are significant influences of the real GDP and investment on the consumption of the electricity energy. Partially, real GDP and investment doesn’t have any significant influence on the consumption of electricity for Malaysia and Indonesia. Estimation model show that an increasing trend of consumption of electricity, investment and real GDP.

The Philippine coroebine genus Obenbergerula Strand is revised for the first time with four species recognised: O. paradoxa (Hoscheck) (the type species), O. horni (Hoscheck), O. bakeri (Fisher) and one new species, O. confusa. The species are separated in a key, illustrated, and the known distribution is shown on a map. Brief comments on the phylogeny of a cladogram for the genus are given.

Throughout Australia there has been a substantial interest in enviromental education for more than a decade. Much human and financial effort has gone into curriculum development at the school level and into support for implementation via inservice education, conferences, workshops, etc. Relatively little systematic evaluation of these efforts has been undertaken at the level of what students are learning.Most definitions of enviromental education internationally and in Australia emphasise the importance of affective learning concerning the environment alongside more usual cognitive knowledge and skills. Accordingly any evaluation should recognise this somewhat unusual balance among the intended learnings compared with most other subject areas.Recent research in several areas of school learning has brought out the importance of starting with an explicit recognition of the perceptions and understandings students already hold about topics. Teaching and learning of the topic then ought to be processes that enable the learners to generate or construct from these starting points, new understandings and perceptions. There has, however, been almost no research, apart from a comparative study by Schaeffer and his co-workers of West German and Phillippino secondary school students' associations with the word, ENVIRONMENT. (Schaeffer, 1979; Hernandez, 1981; Villavicencio, 1981). This paper reports an attempt in Victoria to begin to fill these gaps.

Potential Proposal for A New Type of Peronosclerospora Sorghi from East Nusa Tenggara Downy mildew of corn caused by Peronosclerospra can cause real economic damage. In Indonesia, it is known that there are three species of Peronosclerospora, namely P. maydis, P. phillippinenis, and P. sorghi. Peronosclerospora maydis is the dominant species found in Indonesia. The three species can be identified from their morphological and molecular characters. However, the results of monitoring by the Kupang Agricultural Quarantine Station during 2016-2019 showed that the morphological characteristics of P. sorghi from NTT are different from the morphology from Java and Sulawesi in terms of the number of sterigmata formed from conidiophores. The number of P. sorghi sterigmata from NTT is less than in other locations. This will lead to a smaller number of conidia produced by P. sorghi from NTT. Based on the molecular analysis, the character of P. sorghi isolate from NTT is in a separated family tree from Java and Sulawesi isolates but is included in one group with P. sorghi isolates from USA. The results of morphological and molecular studies showed further study on host ranges, genetic diversity of the fungal isolates as well as shorgum should be considered in the future. Sorghum as the primary host of P. sorghi has been gathered for the genetic data of sorghum originating from NTT and then comparing to the data from Texas, USA. That information will be contributing to determine the identity of P. sorghi from NTT.

The Capsalinae Baird, 1853 (Monogenea: Capsalidae) is revised based on a thorough review of original descriptions and examination of type museum material, where available, to validate species. A total of 262 type and voucher specimens was studied representing apparently 42 of the 60 currently described capsaline species. A combination of characters that should be independent of variation due to specimen preparation techniques was chosen to discriminate species. These characters include the presence/absence of papillae on the ventral surface of the haptor, the presence/absence and the morphology of haptoral accessory sclerites and the presence/absence of dorsomarginal body sclerites and their morphology and distribution. We consider that only 36 of the 60 nominal capsaline species are valid. We could find no support for Caballerocotyla Price, 1960 and therefore we synonymise it with Capsala Bosc, 1811. Under the current concept we recognise 22 species of Capsala, 7 species of Capsaloides Price, 1938, 3 species of Nasicola Yamaguti, 1968 and 4 species of Tristoma Cuvier, 1817. The following Capsala species are considered valid: C. albsmithi (Dollfus, 1962) n. comb.; C. biparasitica (Goto, 1894) Price, 1938; C. caballeroi Winter, 1955; C. foliacea (Goto, 1894) Price, 1938; C. gouri Chauhan, 1951; C. gregalis (Wagner & Carter, 1967) n. comb.; C. interrupta (Monticelli, 1891) Johnston, 1929; C. katsuwoni (Ishii, 1936) Price, 1938; C. laevis (Verrill, 1875) Johnston, 1929; C. maccallumi Price, 1939; C. magronum (Ishii, 1936) Price, 1938; C. manteri Price, 1951; C. manteriaffinis (Mamaev, 1968) n. comb.; C. martinierei Bosc, 1811; C. notosinense (Mamaev, 1968) n. comb.; C. nozawae (Goto, 1894) Price, 1938; C. onchidiocotyle (Setti, 1899) Johnston, 1929; C. ovalis (Goto, 1894) Price, 1938; C. paucispinosa (Mamaev, 1968) n. comb.; C. pelamydis (Taschenberg, 1878) Price, 1938; C. poeyi (Pérez-Vigueras, 1935) Price, 1938; C. pricei Hildago-Escalente, 1950. We consider the following Capsaloides species valid: C. cornutus (Verrill, 1875) Price, 1938; C. cristatus Yamaguti, 1968; C. hoffmannae Lamothe-Argumedo, 1996; C. magnaspinosus Price, 1939; C. nairagi Yamaguti, 1968; C. perugiai (Setti, 1898) Price, 1938; C. sinuatus (Goto, 1894) Price, 1938. The following Nasicola species are deemed valid: N. brasiliensis Kohn, Baptista-Farias, Santos & Gibson, 2004; N. hogansi Wheeler & Beverley-Burton, 1987; N. klawei Stunkard, 1962. Presently, we consider the following Tristoma species valid: T. adcoccineum Yamaguti, 1968; T. adintegrum Yamaguti, 1968; T. coccineum Cuvier, 1817; T. integrum Diesing, 1850. A list of new and re-established synonyms is provided. The status of each species is discussed in detail and a key to all capsaline species that we consider valid is presented. The following 5 capsaline species are considered to be species inquirendae: Caballerocotyla phillippina Velasquez, 1982; Capsala megacotyle (Linstow, 1906) Johnston, 1929; Tristoma fuhrmanni Guiart, 1938; T. levinsenii Monticelli, 1891; T. uncinatum Monticelli, 1889. The importance of careful character selection to discriminate between capsaline species and the need for studies of live parasites to obtain additional characters based on reproductive structures is addressed. Hostspecificity in the Capsalinae is also discussed.

INDIA – Bioven starts BV-NSCLC-001 Phase III trial in NSCLC. INDIA – Initiative in Chemical Biology and Therapeutics. PHILLIPPINES – Asia–Pacific Analysis: The slow road to green energy. SINGAPORE – Takeda progressing well in Asia with New Drug Applications. SINGAPORE – NTU and University of Warwick boost brainpower in global neuroscience research. THAILAND – Thai PhD. student awarded Monsanto's Beachell–Borlaug International Scholarship for rice improvement research. EUROPE – Open access will change the world, if scientists want it to. UNITED STATES & CANADA – Verisante places Aura Beta Units for safety, verification testing in B.C., Alberta and Ontario clinics. UNITED STATES & CANADA – Life Technologies sets new worldwide standard for criminal forensic testing with introduction of GlobalFilerTM Express Kit. UNITED STATES & CANADA – How immune cells can nudge nerves to regrow. UNITED STATES & CANADA – Improved Genomic Target Selection Using IDT Oligos. UNITED STATES & CANADA – US team uncover non-invasive method for diagnosing epilepsy.

Bài nghiên cứu tập trung kiểm định sự tác động của chi tiêu chính phủ đến tăng trưởng kinh tế tại 05 quốc gia khu vực Đông Nam Á (ASEAN) gồm: Việt Nam, Thái Lan, Phillippine, Indonesia, Malaysia trong giai đoạn 2000-2016. Nghiên cứu sử dụng phương pháp định lượng hồi quy với dữ liệu bảng, cụ thể là phương pháp GMM (Generalized Method of Moment) nhằm khắc phục hiện tượng tự tương quan giữa các sai số, hiện tượng phương sai của sai số thay đổi và các vấn đề nội sinh tiềm ẩn. Kết quả nghiên cứu cho thấy chi tiêu chính phủ có tác động phi tuyến đến tốc độ tăng trưởng kinh tế tại các quốc gia nghiên cứu, cụ thể mức chi tiêu chính phủ tối ưu cho tăng trưởng kinh tế là 23,23% GDP. Đây là cơ sở để tác giả đưa ra một số gợi ý chính sách cho các nhà quản lý Việt Nam nhằm góp phần phát huy tác động tích cực của chi tiêu chính phủ đến tăng trưởng kinh tế.

Introduction This paper explores some specific conjunctions that tie together two nations, Japan and the Philippines. Over the past 30 years both have become entwined as a transfer of people, cultures and societies have connected and formed some interesting developments. Relations between both countries have been highly influenced through the deployment of State intervention (historically colonial and post-colonial), as well as through actors’ initiatives, leading to the development of a complex network that links both countries. It is in these relations that I would like to locate a transition between two stages in Japan-Philippine relations. I argue, this is a transition, where marriages of one kind (international marriages), the bonding of social actors from two distinct cultural spheres, gives way to another form of marriage. This transition locates the term marriage as part of an ongoing process and a discursive realm in a larger ‘affective complex’ that has developed. In this paper, I focus on this term ‘affective complex’ as it offers some interesting avenues in order to understand the continuing development of relations between Japan and the Philippines. By ‘affective complex’ I refer to the ‘cultural responses’ that people use in reaction to situations in which they find themselves which are not mediated by language. I suggest that this complex is a product of a specific encounter that exists between two nations as understood and mediated by Japanese actors’ positionings vis-à-vis foreign resident Filipinos. In tracing a moment between Japan and the Philippines, I delineate emerging properties that currently allude to a transition in relations between both countries. I would like to show that the properties of this transition are creating an emergent phenomena, a complex? This is developing through interactions between human actors whose trajectories as transnational migrants and permanent foreign residents are coming under the scrutiny of Japanese State forces in a heavily contested discursive field. This paper focuses upon the nature of the complex that entwines both countries and examines Japan’s particular restructuring of parts of its workforce in an attempt to include foreign migrants. To do this I first offer an outline of my fieldwork and then delineate the complex that ties both countries within present theoretical boundaries. This paper is based on fieldwork which deals with the theme of International Marriages between Japanese and Filipino couples. In the field I have observed the different ways in which Filipinos or Japanese with a connection to the Philippines orientate themselves within Japanese society vis-à-vis the Philippines. For the purpose of this paper, I will focus exclusively on a particular moment in my field: a care-giver course run privately with approval and recognition from local government. This course was offered exclusively for Filipino nationals with permanent residency and a high level of Japanese. As part of a larger field, a number of overlapping themes and patterns were present within the attitudes of those participating in the course. These were cultural responses that social actors carry with them which constitute part of an ‘affective complex’, its gradual emergence and unfolding. To further locate this fieldwork and its theoretical boundaries, I also position this research within current understandings of complexity. Chesters and Welsh have referred to a complex system as being a non-linear, non-deterministic system. However, from my perspective, these parameters are insufficient if institutions, organisations and human actors exhibit linear and deterministic properties (properties that discursively capture, locate and define elements in a system). In my research, I am dealing with actors, in this case Filipinos who are seen first as recipients and then as providers of welfare services. Japanese actors act as suppliers of a service both to long-term residents and to the State. In this case the following question arises: whose ‘complexes’ may be defined by a mixture of both these parameters and how can it be possible to take into account relationships whose existence cuts across them? Could a complex not be any number of these terrains which have emerged through encounters between two countries? Marriage could be a starting point for complexes that can come under scrutiny at a higher level, that of the State forces. In addition, a study of complexity in the Social Sciences focuses on how structures form rather than by focusing on any prior structured existence. Any focus on a complex system is to analyze holistic multiple elements in order to descriptively locate structures, what they penetrate, and what they are penetrated by. Human actors’ actions, strategies and expectations merge under the influence of these structures, while simultaneously influencing them. As elements interact, emergent phenomena (properties that emerge at a higher level) show a system that is process dependent, organic, and always evolving (Arthur 109). Locating Affect Deleuze and Guattari refined the discursive realm to emphasise how spaces of creation, dialogue and the casting of influence are affective, institutional and State-influenced. Within these spaces I locate the existence of ‘affective complexes’ which are discursively constructed and deployed by local actors. I will to argue that international marriages have laid a groundwork in which ‘affect’ itself has become a catalyst, re-orientating perceptions of and toward Filipinos. Following Deleuze, we can understand ‘affect’ as an intensity which, to repeat, is an expression of human relationships not mediated directly through language (Rodriguez). However, I want to suggest ‘affect’ also comes under the scrutiny of, and is discursively appealed to by, State forces as ‘affective capital’. When I refer to ‘affective capital’ I mean the potential labour discursively constructed. This construction is then “projected and tapped” in response to the changing nature of Japan’s labour market – in particular, the shortage of care-givers. This construction itself exists as an ongoing management strategy that deals with certain foreign nationals in Japan. Here, in response to the transformations of service work, ‘affective capital’ is the commoditised value of care inherent the discourse. It is the kernel of ‘affective labour’. This was very clear in my fieldwork, wherein Filipinos were targeted exclusively as the recipients of training in the health-care sector based on an understanding of the form of ‘affect’ that they possess. In this context, ‘affect’ adds intensity to meaning and is used in a wide range of cultural contexts, yet its very essence eludes description, especially when that essence as used by ‘active agents’ may be misconstrued in its deployment or discursively captured. Returning to the Deleuzian interpretation of ‘affect’, it could be interpreted as the outcome of encounters between actors and as such, a ‘mode’ in which becoming can initiate possibilities. I refer to ‘affect’, the deployment of shared, performed, communicated non-verbal ‘content’, as a powerful tool and an essential component in everyday habituated practice. In other areas of my field (not included in this discussion), ‘affect’ deployed by both actors, husband and wife, within and beyond the family, manifests itself as a mode of being. This at times adds to the location of actors’ intentions, be they spoken or performative. In this sense, locating the ‘affect’ in my research has meant observing the way in which Filipinos negotiate the availability of life strategies and opportunities available to them. At the same time, ‘affect’ is also produced by Japanese actors realigning themselves vis-à-vis both foreign actors and social change, as well as by effectuating strategies to emergent situations in Japan such as care management. ‘Affective capital’ is an inherent long-term strategy which has its roots in the cultural resources at the disposal of non-Japanese partners who, over the years, in the short and long term put to use discursively produced ‘affect’. ‘Affect’, produced in reactions to situations, encounters and events, can work in favour of long-term residents who do not have access to the same conditions Japanese may find in the labour sector. From encounters in my fieldwork, the location of ‘affect’ is an asset not just within immediate relationships, but as a possible expression of strategies that have arisen in response to the recognition of reactionary elements in Japanese society. By reactionary elements I refer to the way in which a complex may realign itself when ‘interfered’ with at another level, that of the State. The Japanese State is facing labour shortages in certain sectors due to social change, therefore they must secure other potential sources of labour. Appropriation of human resources locally available has become one Japanese State solution for this labour shortage. As such, ‘affect’ is brought into the capitalist fold in response to labor shortages in the Health Sector. Background The Philippines is a prime example of a nomad nation, where an estimated eight million of the population currently work or live overseas while remitting home (Phillippines Overseas Employment Agency). Post-colonial global conditions in the Asia Pacific region have seen the Philippines cater to external national situations in order to participate in the global labour market. These have been in the form of flows of labour and capital outsourced to those economies which are entangled with the Philippines. In this context, marriage between both countries has come to be made up almost exclusively of Japanese men with Filipina women (Suzuki). These marriages have created nascent partnerships that have formed links within homes in both countries and supported the creation of a complex system tying together both nations. Yet, in the entanglement of what seems to be two economies of desire, some interesting observations can be drawn from what I consider to be the by-products of these marriages. Yet what does this have to do with a marriage? First, I would like to put forward that certain international marriages may have developed within the above discursive framework and, in the case of the Philippines and Japan, defined certain characteristics that I will explain in more detail. Over the past 20 years, Filipinos who came to Japan on entertainment visas or through encounters with Japanese partners in the Philippines have deployed discursively constructed ‘affective capital’ in strategies to secure relationships and a position in both societies. These strategies may be interpreted as being knowledgeable, creative and possessive of the language necessary for negotiating long-term dialogues, not only with partners and surrounding family, but also with Japanese society. These deployments also function as an attempt to secure additional long term benefits which include strengthening ties to the Philippines through increasing a Japanese spouse’s involvement and interest in the Philippines. It is here that Filipinos’ ‘affect’ may be traced back to a previous deployment of categories that influences local Japanese actors’ decisions in offering a course exclusively for Filipino residents. This offers the first hint as to why only Filipinos were targeted. In Japan, secure permanent work for resident Filipinos can be, at times, difficult even when married to a partner with a stable income. The reality of remitting home to support family members and raising a family in Japan is a double burden which cannot be met solely by the spouse’s salary. This is an issue which means actors (in this case, partners) recourse to their ‘affective capital’ in order to secure means towards a livelihood. In this context, marriages have acted as a primary medium entangling both countries. Yet changes in Japan are re-locating ‘possible’ resources that are rationalised as a surplus from these primary encounters. Shifts in Japan’s social landscape have over the past 10 years led to an increasing awareness of the high stakes involved in care for the ageing and invalid in Japanese society. With over 21% of the population now over 65, the care industry has seen a surge in demand for labour, of which there is currently a shortfall (Statistics Bureau Japan). With the Philippines having strategically relocated its economy to accommodate demands for the outsourcing of health care workers and nurses overseas, Japan, realigning its economy to domestic change, has shown a new type of interest (albeit reluctant) in the Philippines. In 2005, changes and reforms to Japan’s Immigration Control and Refugee Recognition Act successfully curtailed the flow of Filipinos applying to Japan to work as entertainers. This was in part due to pressure from the interventionary power of the U.S: in 2006 the U.S. State department published the Trafficking in Persons Report, which stipulated that Japan had yet to comply in improving the situation of persons trafficked to Japan (U.S. State Department). This watershed reform has become a precursor to the Philippines Economic Partnership Agreement ratified by Japan and the Philippines to promote the ‘trans-border flow of goods, person, services and capital between Japan and the Philippines (Ministry of Foreign Affairs) and has now temporarily realigned both economies into a new relationship. Under the terms ‘movement of natural persons’, Filipino candidates for qualified nurses and certified care workers would be allowed a stay of up to three years as nurses, or four for certified care workers (Ministry of Foreign Affairs). Nonetheless, this lip service in showing openness to admit a new category of Filipino is the continuation of a mode of ‘servicing’ within the Japanese nation, albeit under the guise of ‘care work’, and rests upon the capitalist rationalisation of hired workers for Japan’s tertiary sectors. The Philippines, a nation which is positively export-orientated in terms of its human resources in response to care inequalities that exist between nations at a global level (Parreñas 12-30), is now responding to the problematic issue of care that has become a serious concern in Japan. Fieldwork To place these issues in context I want to locate the above issues within a part of my present fieldwork. In 2006, I participated in a privately funded non-profit venture set up for Filipino residents with the aim of training them to be care-givers. The course was validated and acknowledged by the local prefectural government and primarily limited to a group of 20 participants who paid approximately sixty thousand yen ($485) for the three month course including training and text books. One Filipina acquaintance enthusiastically introduced me to the retired bank manager who had set up a fund for the three month care-giver course for Filipina residents. Through interviews with the course providers, one underlying theme in the planning of the course was clear: the core idea that Filipinos have a predisposition to care for the elderly, reflecting Filipino social values no longer existent in Japan. In particular, two Japanese words employed to reflect these views – ‘omoiyari’ (思いやり), meaning “compassion” or “considerateness” and ‘yasashisa’ (優しさ) meaning “kindness toward others” – were reiterated throughout the course as a requisite for dealing with the elderly or those in need of care. One core presupposition underlining the course was that the Philippines still cherishes values which are on the decline in Japan, offering a care ethos based on Christian values ready for deployment in such work. I believe this marks a transition point in how both countries’ relations are moving away from ‘entertainment-based’ care to ‘care within an institutional setting’, such as private nursing homes or hospitals. In both cases, ‘care’ (as it is ironically known in both industries, the deployment of hospitality and attendance), operates as a dynamic of desire within a social field which orientates how residents (i.e. foreign female residents with permanent residency) are used. Yet, why would the Philippines be such an attractor? It is not difficult to see how ‘affect’ is discursively rationalised and deployed and projected onto Philippine society. This ‘affect’ acts as an attractor and belongs to an ‘imagined’ cultural repertoire that Japan has created in response to its turbulent marriage to the Philippines. In this sense, the care course promoted this ‘caring affective side’ of Filipinas here in Japan, and provided a dynamic engagement for potential negotiation, persuasion and tension between ‘local actors’ (course providers and participants) who come under the direct remit of the Japanese State (care institutions, hospitals and nursing homes). I say “tension”, as to date only a handful (three women out of a total of sixty) of those who participated in the course have taken up employment in the care industry. As one participant, a divorcee, commented, the reluctance to seek work as a qualified care worker resided in an economic framework, she says: this is a useful investment, but I don’t know if I can do this work full time to live off and support my families…but it is another arrow in my bow if the situation changes. Yet, for another woman, care work was an extension of something that they were familiar with. She jokingly added with a sigh of resignation: Oh well, this is something we are used to, after all we did nothing but care for our papa-san (husband)! When I discussed these comments with an N.G.O. worker connected to the course she pessimistically summed up what she thought by saying: The problem of care in Japan was until very recently an issue of unpaid work that women have had to bear. In a sense, looking after the aged living at home has been a traditional way to treat people with respect. Yet, here in Japan we have experienced an excessively long period whereby it was de facto that when a woman married into someone’s family, she would care for the husband and his family. Now, this isn’t an individual problem anymore, it’s a societal one. Care is now becoming an institutional practice which is increasing paid work, yet the State works on the assumption that this is low paid work for people who have finished raising their children; hard labour for low wages. All the women have graduated and are licensed to work, yet at 1000 yen (U.S. $8) an hour for psychologically demanding hard labour they will not work, or start and finish realising the demands. Travelling between locations also is also unpaid, so at the most in one day they will work 2-3 hours. It is the worst situation possible for those who choose to work. The above opinion highlights the ambiguities that exist in the constant re-alignment of offering work to foreign residents in the effort to help integrate people into Japan’s tertiary ‘care sector’ in response to the crisis of a lack of manpower. To date most women who trained on this course have not pursued positions within the health sector. This indicates a resistance to the social beliefs that continue to categorise female foreign residents for gendered care work. Through three successive batches of students (sixty women in total) the president, staff and companies who participated in this pilot scheme have been introduced to Filipino residents in Japanese society. In one respect, this has been an opportunity for the course providers to face those who have worked, or continue to work at night. Yet, even this exposure does not reduce the hyper-feminisation of care; rather, it emphasises positions. One male coordinator brazenly mentioned the phrase ashi wo aratte hoshii, meaning ‘we want to give them a clean break’. This expression is pregnant with the connotation that these women have been involved in night work have done or still participate in. These categorisations still do not shake themselves free from previous classifications of female others located in Japanese society; the ongoing legacy that locates Filipinos in a feminised discursive space. As Butler has elucidated, ‘cultural inscriptions’ and ‘political forces with strategic interests’ work to keep the ‘body bounded and constituted’ (Butler 175). It is possible to see that this care course resides within a continuously produced genealogy that tries to constitute bodies. This resides under the rubric of a dominant fantasy that locates the Philippines in Japan as a source of caring and hospitality. Now, those here are relocated under a restructuring industry outsourcing work to those located in the lower tiers of the labour sector. Why other nationals have not been allowed to participate in the course is, I stress, a testimony to this powerful discourse. Major national and international media coverage of both the course and company and those women who found employment has also raised interest in the curious complex that has arisen from this dynamic, including a series of specials aired on Japanese television by NHK (NHK Kaigo no Jinzai ga Nigete iku). This is very reminiscent of a ‘citationary’ network where writings, news items and articles enter into a perpetuating relationship that foments and bolsters the building up of a body of work (Said) to portray Japan’s changing circumstances. As seen from a traced genealogy, initial entanglements between two nations, in conjunction with societal change in Japan, have created a specific moment in both countries’ trajectories. Here, we can see an emergent phenomena and the relocation of a discursive structure. An affective complex can be located that marks a shift in how foreign residents are perceived and on what terms they can participate or contribute to Japanese society. Within this structure, ‘care’ is relocated – or, rather, trapped – and extracted as labour surplus that resides in an antagonistic relationship of domination highlighting how a specific moment existing between two countries can be ‘structured’ by needs in the ‘engaging’ country, in this case Japan. Non-linear elements in a complex system that contest how discursive practices in Japanese society locate foreign residents, within the rubric of an ‘imagined’ ethos of compassion and kindness that emanates from outside of Japan, seem to display ‘affective’ qualities. Yet, are these not projected categories deployed to continue to locate migrant labour (be they permanent or temporary residents) within an ongoing matrix that defines what resources can be discursively produced? However, these categories do not take into account the diverse structures of experience that both Japanese nationals and Filipino nationals experience in Japan (Suzuki). Conclusion In this paper I have briefly delineated a moment which rests between specific trajectories that tie two nations. A complex of marriages brought about within a specific historic post-colonial encounter has contributed to feminising the Philippines: firstly, for women in marriages, and now secondly for ‘potential resources’ available to tackle societal problems in Japan. As I have argued a discursively produced ‘affective complex’ is an authorising source of otherness and could be part of a precursor complex which is now discursively relocating human resources within one country (Japan) as a ‘reluctant source’ of labour, while entering into a new discursive mode of production that shapes attitudes toward others. I also suggest that there is a very specific complex at work here which follows an as of yet faint trajectory that points to the re-organisation of a relationship between Japan and the Philippines. Yet, there are linear elements (macro-level forces rooted in the Japanese State’s approach to care vis-à-vis the Philippines) operating at the fundamental core of this care-giver course that are being constantly challenged and cut across by non-linear elements, that is, human actors and their ambivalence as the beneficiaries/practitioners of such practices. This is the continued feminisation of a highly gendered dynamic that locates labour as and when it sees fit, but through the willing coercion of local agents, with an interest in mediating services through and for the State, for the welfare of the Nation. The desiring-machine that brings together Japan and the Philippines is also one that continues to locate the potential in foreign actors located within Japan’s institutional interpellation for its care market. Within these newly emergent relationships, available political and social capital is being reshaped and imagined in reaction to social change in Japan. By exploring two entangled nations situated within global capitalist production in the twenty-first century, my research points towards new ways of looking at emerged complexes (international marriages) that precludes the reconfigurations of ongoing emerging complexes that discursively locate residents as caregivers, who fall under the jurisdiction and glare of political powers, government subjects and State forces. References Artur, W. Brian. “Complexity and the Economy.” Science 284.2 (1999): 107-109. Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge, 2006. Chester, Graeme, and Ian Welsh. “Complexity and Social Movement(s): Process and Emergence in Planetary Action Systems.” Theory, Culture & Society 22.5 (2005): 187-211. Deleuze, Giles, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. Minnesota: U of Minnesota P, 1987. Ministry of Foreign Affairs (Japan). 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Ministry of Internal Affairs and Communications (Philippines). 2005. 2 May 2007 http://www.poea.gov.ph/docs/STOCK%20ESTIMATE%202004.xls>. Suzuki, Nobue. “Inside the Home: Power and Negotiation in Filipina-Japanese Marriages.” Women’s Studies: An Interdisciplinary Journal 33.4 (2004): 481-506. “Trafficking in Persons Report.” U.S. State Department. 2006. 29 Apr. 2007. http://www.state.gov/documents/organization/66086.pdf>. Citation reference for this article MLA Style Lopez, Mario. "From Bride to Care Worker?: On Complexes, Japan and the Philippines." M/C Journal 10.3 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0706/04-lopez.php>. APA Style Lopez, M. (Jun. 2007) "From Bride to Care Worker?: On Complexes, Japan and the Philippines," M/C Journal, 10(3). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0706/04-lopez.php>.