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Information sharing influences which messages spread and shape beliefs, behavior, and culture. In a preregistered neuroimaging study conducted in the United States and the Netherlands, we demonstrate replicability, predictive validity, and generalizability of a brain-based prediction model of information sharing. Replicating findings in Scholz et al., Proc. Natl. Acad. Sci. U.S.A. 114, 2881-2886 (2017), self-, social-, and value-related neural signals in a group of individuals tracked the population sharing of US news articles. Preregistered brain-based prediction models trained on Scholz et al. (2017) data proved generalizable to the new data, explaining more variance in population sharing than self-report ratings alone. Neural signals (versus self-reports) more reliably predicted sharing cross-culturally, suggesting that they capture more universal psychological mechanisms underlying sharing behavior. These findings highlight key neurocognitive foundations of sharing, suggest potential target mechanisms for interventions to increase message effectiveness, and advance brain-as-predictor research. [ABSTRACT FROM AUTHOR]

As an attempt toward a preliminary understanding of the islandic in its Philippine rendition, this study navigates with and through the Filipino pulo and its associations in various Philippine languages. In its recourse to linguistic and philological paradigms, the study relies above all on some creative invocation of the archipelagic form through the quintessential prose form of the essay. The commonly perceived isolation of islands in kapuluan is intuited here to be simultaneously relational (as kapuluan is also the Filipino assemblage of the pulo). In the process, the pulo is found, through a Tagalog lullaby examined here, to delineate in the island its tropicality, that is, its insistent turning that permits a reimagination of the islandic "pulling away" as concurrently the islandic pushing toward and with an other. [ABSTRACT FROM AUTHOR]

After the imperative to the contemporary critic to speculate on the historic encounter between the native and the friar Francisco Blancas de San Jose that brought about the renowned statement "magaling datapoua hindi tola" ("it is good but it is not poetry"), it only becomes crucial to wager not for (another) implicit, if not banal, formulation of a "Filipino" aesthetic that is hoped to simultaneously explicate on the native critic's standard then and serve as a "foundation of Filipino identity" now; but for an examination on the very recitations that rouse this moment in the field of Philippine literary criticism. For more than its being the purportedly "first published" instance of a native critique, as well as its purported implication of the existence of an essentially "native" standard on poetry long before the arrival of colonizers, it is also timely to consider the potency of the very period that such recitations attempt to evoke--that time typically called as the "precolonial"--beyond the preoccupations on "authenticity" and "truth." In this critical attention to the "precolonial" time, the gesture is ultimately aspired to initiate the opportunity to reconsider seemingly given ideations in the present, particularly those related to the object known as tula ("poetry"). [ABSTRACT FROM AUTHOR]

In implementing the Rizal Law, the Department of Education's K-12 Curriculum Guide emphasizes the study of characters in Rizal's novels as a means to cultivate patriotism among the youth. In this light, this paper presents ethnographically how students from two public high schools in Rizal Province relate with characters in Noli me tángere. In the classroom, these characters have developed a status akin to "real" historical beings. Concomitantly, students use tropes that connect these characters to their own lives, relationships, and understandings of the social world. The students' relationships elicit moral standards for imagining the nation and embodying their own patriotism. [ABSTRACT FROM AUTHOR]

In November 2020, in a now-deleted tweet, twelve queer Filipino influencers on Twitter were branded as "baklang kanal," for their noted expressions of dissent against the Rodrigo Duterte regime. Soon after, an online debate ensued: among these twelve influencers, who are the most rightful to be considered as baklang kanal? While the term as commonly used now in Twitter is understood to refer to "gay individuals who are unapologetically outspoken about their views" (Vilog, 2020a), this paper intuits baklang kanal as a means to symbolically negotiate with the audience, toward construction of a seeming authenticity that is crucial for the establishment, maintenance, and expansion of their influencer status--what can be nominated as subversive frivolity, or the "generative power...arising from (populist) discursive framing as marginal, inconsequential, and unproductive" (Abidin, 2016, p. 2). We explore such harnessing of baklang kanal as generative power through a case study of two social media influencers, namely Pipay (@pipaykipayy) and Sassa Gurl (@Itssassagurl), exemplary not only for their large followings, but as well as their inclusion in the inaugural Bardy's, a parodic people's choice award facilitated over Twitter, for the Cannes'al (i.e., "kanal") category. [ABSTRACT FROM AUTHOR]

As a counterpoint to the foremost understanding of the poem dubbed as "May Bagyo Ma't May Rilim" (lit. "There may be storm and dark") (1605) as an articulation of an unnamed native's submission to Catholicism, as well as a testament to their then unwavering faith, the present essay attempts to reconsider the poem through a comparative reading alongside folk poetry wagered to have come from earlier times. In other words, the poem is reread through a temporal realignment of it in the conventional periodization of Philippine (literary) history, moving it from its frequent grouping among texts from (early) Spanish colonization and toward an assemblage with the so-called precolonial texts, such as the folk bugtong (riddle), salawikain (proverb), dalit (octosyllabic quatrain), and hudhud (an Ifugao epic). In reinscribing the poem with these texts, the aforementioned understanding of the poem as merely an affirmation of Catholic faith is then eluded, allowing instead the emergence of a certain folk traumaturgy, that is, a trauma-work that recognizes súgat as a wound whose arrival is most accepted and anticipated, if only to transfigure it as well as an opportunity. This traumaturgy intuited from the poem is therefore perceived to be an embodiment of tropicality, not on its reliance on the "precolonial" folk sensibility that is yet to be tempered or colonized, but in its demonstration of a turn that poetically attenuates terror and transforms it as a moment perhaps of the erotic. [ABSTRACT FROM AUTHOR]

Keeping in time with the new materialist turn that aspires to respond to the common disregard to matter in Euro-Western tradition of thought while at the same time insisting the imperative to decolonize such turn, this essay attempts to articulate a Philippine rendition of new materialism, through the notion of bagay, nominated here as a thing whose materiality is intuited to be appropriately determinable concerning a particular moment. This attempt is extended through turning to Bagay poetry, "a concept, a proposition" (Lumbera 2005, 136) from the 1960s toward a Philippine poetics that is most attuned to the concreteness of things, instead of simply overlooking them--a disregarding impulse that is primarily attributed to the "platitudinous and emotional tendencies" ("Bagay Poets" 1965, 24) in Philippine poetry at the time which considers things as mere metaphors, if not symbols for anthropocentric sentimentalizations. Through harnessing then an attentiveness on things encouraged by the Bagay poetics, the materiality of bagay is then sensed in its utmost tropicality, that is, its capacity to turn into whatever. [ABSTRACT FROM AUTHOR]

The rural population is potentially exposed to several environmental risks. Environmental risk management is a recurring challenge in rural educational communities that are far from large urban areas. Assessing and identifying the knowledge on prevention and response to environmental risks and natural disasters is fundamental for planning and designing educational programs for communities to face disasters. This article presented the practical application of a participatory methodology to obtain information about the knowledge and experience in the prevention and attention of environmental threats and natural disasters in the rural school Las Huacas, village of Quintana, municipality of Popayán, in the region of Cauca, Colombia. The diagnosis methodology consisted of three phases: preparatory, fieldwork and analytical. The participatory diagnosis allowed the construction of instruments and tools for social interaction, the conduction of dynamic workshops and the systematisation of the collected information. The results evidenced the lack of knowledge on environmental disasters and how parents and children must face them. The absence of communication facilities implied a high degree of vulnerability, which was compensated with the awareness, commitment and participation in the processes led by the educational community. The next challenge is the participatory construction of a scholar environmental risk-management plan supported on appropriated information and communication technologies., Contribution: This article presents the practical application of a participatory methodology to obtain information about the rural context and the knowledge and experience in the prevention and attention of environmental threats and natural disasters in a rural school in Cauca, Colombia., Competing Interests: The authors declare that they have no financial or personal relationship(s) that may have inappropriately influenced them in writing this article., (© 2023. The Authors.)