This paper focuses on the representational politics of the Aeta indigenous women healers in Cagayan Valley in the Philippines Indigenous peoples have been represented as backward, irrational, and consequently non-huma...This paper focuses on the representational politics of the Aeta indigenous women healers in Cagayan Valley in the Philippines Indigenous peoples have been represented as backward, irrational, and consequently non-human. For racialized women, it is a double tragedy. They face race and gender misrepresentation. This identification interns them on the margins of society. This colonial representation is being questioned and subverted through the narratives of 12 Aeta women healers in the Philippines. In order to make clarifications as to how they have been represented, the Aeta indigenous women healers discussed and elaborated their indigeneity, language, and spirituality. In turn, they contrast their healing practices with public health. Their hope is to amend the way they have been signified. It is a point where the totalizing narratives meet the subjugated knowledge with a call for fairer representation. This paper confirms that Aeta women healers do not need external representation. They can represent themselves. In fact, they have already been representing themselves. The big question is, are we listening？展开更多
文摘This paper focuses on the representational politics of the Aeta indigenous women healers in Cagayan Valley in the Philippines Indigenous peoples have been represented as backward, irrational, and consequently non-human. For racialized women, it is a double tragedy. They face race and gender misrepresentation. This identification interns them on the margins of society. This colonial representation is being questioned and subverted through the narratives of 12 Aeta women healers in the Philippines. In order to make clarifications as to how they have been represented, the Aeta indigenous women healers discussed and elaborated their indigeneity, language, and spirituality. In turn, they contrast their healing practices with public health. Their hope is to amend the way they have been signified. It is a point where the totalizing narratives meet the subjugated knowledge with a call for fairer representation. This paper confirms that Aeta women healers do not need external representation. They can represent themselves. In fact, they have already been representing themselves. The big question is, are we listening？
