Tourism and Ethnography

Excerpt from a paper read in Beijing, China for the 16th Asia Pacific Tourism Conference, May 2007

One role of the ethnographer is to outline cultural systems of a particular community. The ethnographer introduces to the outsider the "kinds of things to say in what message forms to what kinds of people in what kinds of situations” (qtd. in Frake 1964). Norms, patterns of life, rules, history, social structures, among others are implicated in any anthropological work. In the ethnography I presented, I have outlined some cultural characteristics of the Apaliteños as they engage in a water ritual and festival.

It is implicated that the ritual and festival performance is maintained and sustained through a folk narrative. In this folk narrative, the Apalit community performs a sense of social solidarity in venerating St. Peter not only as a Christian image but also as a folk icon – a hero. In the ritual-festival, food and water are important factors in the performance. Nonetheless, water is the most dominant ritual instrument in the festivity. “Celebrating the waters” means to be immersed in the water as the ritual/festival proceeds. Finally, the ethnography implicates a pre-colonial stance of the Kapampangan (sic Apaliteños) community. Despite of the persistency of the Catholic Church narrative, the folks are continuously affirming an ancient religious tradition. It is in this sense that the performativity of the ritual and festival is a continuous engagement of the Apaliteños with their pre-colonial, colonial and post-colonial traditions. Fanella Cannell (1999) explains that Filipino culture is always in continuous negotiations with her colonizers. She suggests that the images of her colonizers are not pathetically imitated by the Filipino people.

Through this ethnography, an outsider (in this case, the tourist) is given a glimpse of the fundamental characteristics of this festivity. Not to mention, this ethnography may also be used as a tool in packaging the ritual/festival as a cultural attraction. In the website of Wow Philippines, the official theme site of the Department of Tourism mentions:

“The Apung Iru Fluvial Parade in Apalit, Pampanga begins on June 28 when the ivory image of St. Peter, sitting on a papal throne, is transferred by boat from its permanent shrine in Brgy. Capalangan to Brgy. Sulipan, and culminates on June 30 when the image is returned. Thousands of devotees line both sides of the river shouting, waving leaves and flowers, and splashing in frenzy as the layered pagoda bearing the statue passes by accompanied by hundreds of boats. The floating pagoda, which bears the brass band and about 70 people dancing the traditional Kuraldal, is pulled along the river by swimmers who call themselves the Knights of St. Peter. During the fluvial procession, thousands of revelers on the riverbanks perform the annual shower of packed food containing boiled eggs, rice, and canned sardines meant for the swimmers. The annual event never fails to attract thousands of local and foreign tourists.”

However, I am convinced that the outsider (the tourist) needs to know more than these descriptive notes of the water ritual and festival. The outsider in visiting Apalit for instance, is expected to engage actively in the ritual and festival. Not to mention, I have highlighted several activities (like the water exchanges) that might offend the tourist once inside the community. It is therefore very crucial that the tourist is given some notes regarding the norms, the performativity and ritual practices that the community engages with as the ritual/festival proceeds. It is in this light that anthropologists and the tourism department must work hand in hand in packaging cultural attractions for tourism. This is so to eliminate prejudicial biases on both sides of the tourist and the community involved. There may be some practices within the community that may be considered taboo by an outsider. Through the reflective interpretation of the anthropologist, this particular judgment may be elicited. There may be some practices in the community whereby spectators are really expected to participate. For instance in this water ritual and festival, everyone is expected to engage in water exchanges. Through the engagement of anthropological study, alienation may be diminished on the part of the tourist. The involvement of the anthropologist may also be instrumental in underlining the importance of cultural diversity.