A Familiar Rural Image: Sitio Calomintao

  Simplifying the Challenges in Interpreting Cultural Landscapes Charl Justine Darapisa   Cultural landscapes mirror the ways societies have interacted with their environment over time. The flowering of interest in and understanding of cultural landscapes result in the emergence of different values and shared meaning system inherent in such landscapes 1 . However, these landscapes that anchor humanity and nature are continuously threatened by the ephemerality of their values and aging modernism 2 . These threats extend to the cultural heritage that represents numerous communities across the globe. Along with the depreciation of these landscapes, the embodiment of cultural significance, relation to history, traditional knowledge, and even spiritual values also disappear through time. These cases strengthen the need to interpret and understand cultural landscapes before such innately beautiful and culturally significant spaces cease to exist. The ephemerality of cultural landscapes

The Terrible Twos: The Mangyan Iraya Tribe towards Dependency, and  Continued Self-Sufficient Forest Conservation Charl Justine Darapisa             The Mangyan Iraya tribe practices endogenous mechanisms in forest conservation. While conservation science remains a convergence interface of multiple junctures, Indigenous communities depend on nature's ample benefits. The logic is simple; nature conservation as mutual respect for the tribe's Gods in return for agricultural abundance and health . This, however, begins to change through time as government projects intervene.  As I begin to explore the social-psychological systems towards forest conservation, two emergent and seemingly new mainstream cut across the Mangyan Iraya's recent practices---the dependency on the government's greening programs, and refrain from the long-practiced self-sufficient forest conservation.                The 'Terrible Twos' is a normal stage in a child's development in which a t