• Journal of the Korean association of regional geographers
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• v.23 no.1
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• pp.47-61
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• 2017

Recently global society has been interested in the alleviation of poverty in the developing countries. Fair trade has gotten lots of attention as the new way to release the poor situation of the developing countries through the favored trade deal. This research endeavored to reveal the problems of fair trade in the context of the subalternity of producers in the developing countries. Fair trade as a social movement has been carried out under the principle of fairness with the partnership between developed and developing countries, pursuing on the sustainable development of the developing countries. However, it has been revealed that fair trade is not the right way to overcome the poverty of developing countries. The main reason for the unfairness of fair trade was due to the developed countries led programs which are very similar to aid programs, thus this study suggests the necessity of producer-led development program as a practical performance of the producers in the developing countries for fair trade. For this development, this research put emphasis on the perceptual transition for development, renewed understanding of market value, development as freedom, and the importance of individuality for local development in the context of postdevelopment.

• SUVANNABHUMI
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• v.6 no.1
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• pp.161-191
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• 2014

The entry of the logging industry in the once heavily forested riverine middle Agusan Valley where aboriginal Manobos live meant the entry of the material practice of wage labor into this out-of-the-way place. Wage labor converted the once relatively isolated, subsistence animist Manobos into laborers of the expanding capitalist regime. A symptom of modernity, this wage labor also accompanied the coming of Visayan settlers (also loggers paid by wage) who introduced indigenous Manobos the compadrazgo social relationship. This friendly relationship across ethnic identities legitimated social ties and is a social material practice represented in recent bilingual Manobo possession rituals where the Visayan spirit is incarnated along with Manobo spirits. To understand the idea behind spirit embodiment, I explore Manobo ritual as mimesis or poeisis. This representation is shaped by concrete material realities as much as these realities, in turn, are reconfigured by ritual practice. In the older Manobo cosmology, which is based on subsistence economy and dependent on the forest and rivers, individuals have an externalized self (as manifest in the idea of twin soul), in which the inner vital principle is co-extensive with a spirit double in cosmos. Manobos imitate the perceived workings of nature in ritual so as to control them in times of illnesses. In contrast, the mimesis of the Visayan spirit is based on a different political economic set up with its attendant asymmetrical interpersonal relationship. By symbolically representing the Visayan patron as friend, Manobos are able to negotiate the predicament of their subalternity in local modernity.