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Replicating this analysis, Sison (writing as Guerrero 1970) called for a two-stage revolutionary strategy in the Philippines. The first step would be to ...
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iv four main movements I worked with: the diasporans, the feminists, the environmentalists, and the anarchists. They are conceived as antidotes to past unfreedoms, as well as responses to the challenges posed by the global, postcolonial present. In summary, what emerged from my research was a picture of large-scale collective learning through time, with changing circumstances prompting a new political generation to reinvent what ‘changing the world’ means. Where once it was synonymous in the Third World with nationalism, it is now becoming increasingly cosmopolitan. Where once it meant seizing power so as to bring about change from above, it is now increasingly signifying the empowerment of communities from below. I suggest that activists could perhaps take this collective learning process to be the very point of their work. The goal then becomes the continual cultivation of a more habitable present, rather than a utopic future that can never be realised. Social movements renew society, but their work is never done.
v Table of Contents List of illustrations ix Abbreviations xi Author’s note xv Acknowledgements xvii Declaration xix Maps xxi
Contours of the inquiry 3 Historical background 4 Re-thinking the nation-state 7 Key questions 10 The Pacific Rim 13 The futurology of the present 18 The thesis ahead 24 Caveats 24 Reflexivity 27 Overview 32
The Maoist turn 40 The National Democratic Movement 46
The postcolonial critique 56 The globalisation critique 59 Merging the postcolonial and the global 62
Defining cosmopolitanism 69 Xenophilia 75 Love of the same 79 Loving the Other 81 Translocalism 85 Patchworks and networks 87 Rigidity and flexibility 90 The local and the global 94
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xi Abbreviations In the event that readers need to backtrack in order to reacquaint themselves with a given abbreviation or group, the page numbers on which each is first introduced are provided in the right-hand column. Furthermore, for an explanation of the use of the ‘@’ symbol below, see the ‘Author’s note’ on p. xv. Pseudonymous groups in the United States CNDP-US Coalition for National Democracy in the 118 Philippines – United States FAEJI Filipin@ American Environmental Justice 221 Initiative FPEN Fil-Am Popular Education Network 108 FSA Filipin@ Student Alliance 110 PCA Philippine Community Alliance 103 Pseudonymous groups in the Philippines AWS Alliance for Workers’ Solidarity 292 CNDP Coalition for National Democracy in the 197 Philippines GFM Green Futures Movement 242 MMAC Metro Manila Anarchist Confederation 291 NKK Nagkakaisang Kababaihan para sa 217 Kalayaan (United Women for Freedom) PDI Philippine Democratization Institute 274 PEJA Pandacan Environmental Justice Alliance 113 PIPE Philippine Institute for Popular Education 295 PLP Partido para sa Liberasyon ng Pilipinas 217 (Party for the Liberation of the Philippines) PRS Partido para sa Rebolusyong Sosyalista 298 (Party for Socialist Revolution) PSO Philippine Socialist Organization 240 SRP Samahang Rebolusyonaryong Pilipino 240 (Philippine Revolutionary Association) YSL Young Socialist League 292 ZWA Zero Waste Alliance 242 Other abbreviations AIDD Anarchist Initiative for Direct Democracy 311 APC Alliance for Philippine Concerns 135 APEC Forum for Asia-Pacific Economic 232 Cooperation CPLA Cordillera People’s Liberation Army 246 CPP Communist Party of the Philippines 224
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xvii Acknowledgements Who says loved ones should be acknowledged last? ‘First and foremost’, rather than ‘last but not least’, feels more appropriate in the case of my dear partner, Anamaine. Maraming salamat sa lahat – for your uplifting love, for believing in me, and for always making me laugh. Thanks, too, for your thoughtfulness and patience in the face of my glacial progress with this work. Mahal na mahal kita. Sincerest thanks to my Mum and Dad as well, who have been similarly supportive and patient with me over the years. I will be endlessly grateful for everything you have done, and continue to do, for me and Ana. The same goes for my new parents, Mama Bochay and Papa Erik, in Manila. Salamat din po sa inyo. Friendships, current and lapsed, have also sustained me – emotionally, intellectually, and otherwise. From me, in all your many tongues, a heartfelt thanks, salamat , agyamanak, terima kasih , nuhun , matur nuwun , matur suksma , mh goi , dank u , spasibo , obrigado , gracias , grazie , merci, mersi. I owe a special shout-out to Eric Pido, who provided much inspiration in the early stages of this project. Deepest thanks to all of my research participants too – for allowing me into your lives and generously sharing your reflections and stories with me. You cannot be named for privacy reasons, but you know who you are. Thank you for the hope and inspiration that your activisms, in all their diversity, have given me. Perhaps it is the collective imagination of our movements that is the true author of this work. At the University of Western Australia: thanks to my supervisors Debra McDougall, Nick Harney and Michael Pinches; my mentors Victoria Burbank and Malcolm Fialho; and my other esteemed colleagues in the School of Social Sciences. Cheers, too, to the Graduate Research School, the Centre for Advanced Teaching and Learning, and all the unsung librarians and administrative assistants. Not least, thanks to the various funding bodies – Convocation and the Grace Vaughan Fund included – for furnishing me with the grants that made this research possible. To the venerable institutions that have hosted me as a Visiting Research Fellow – the Centre for Southeast Asian Studies at the University of California in Berkeley; the Centre for Third World Studies at the University of the Philippines in Diliman; the Filippijnengroep Nederland in Utrecht; and Vrije Universiteit and the International Institute for Social History in Amsterdam – thank you. For my stint in the Netherlands, I must also say thanks to the Australia-Netherlands Research Collaboration for its confidence in me and invaluable financial assistance. I have additionally benefitted from informal relationships with a number of institutions as follows: in the Bay Area, the Ethnic Studies departments at San Francisco State University and the University of California, Berkeley; in Quezon City, the Women and Gender Institute at Miriam College and the Institute for Philippine Culture at Ateneo de Manila University; and elsewhere, the anthropology department at the University of Indonesia in Depok, the Barengi Gadjin Land Council in Horsham, and the New South
xix Declaration This thesis contains only sole-authored work, some of which has been published under sole authorship. Parts of the following articles appear in this thesis on the pages indicated in the right-hand column:
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