Until recently the people of Kulbi-Kenipaqan lived on the fringes of the modern world following traditional customs and beliefs, practicing shifting agriculture, and leading an outwardly peaceful existence in a remote corner of Palawan island. Yet this small community, basically indistinguishable in society and culture from its immediate neighbors to the north, has one of the highest rates of suicide in the world. Why would the comparatively happy and well-off inhabitants of Kulbi fall victim to despair? Uncultural Behavior investigates the mystery of self-inflicted death among this nonviolent and orderly people in the Southern Philippines. To make sense of such a phenomenon, Charles Macdonald probes the beliefs, customs, and general disposition of this Palawan people, exploring how they live, think, behave, and relate to one another. Early chapters examine group formation and the spatialization of social ties, material culture, marriage, and law, providing an extensive ethnographic account of the Kulbi way of life. The author offers insights into the spiritual world of the community and addresses the local theory of emotions and the words that supply the vocabulary and idiom of indigenous commentaries on suicide. A well-documented case study of a suicide and its aftermath gives readers an idea of how Kulbi people treat suicide and their conflicting views on the subject. Following an analysis of statistical information, the author presents five "profiles," bringing together motivations, actors, and circumstances. He concludes by examining the perspectives of neurobiology and genetics as well as psychology, sociology, and history.

More than 200 million years ago, geological forces split apart the continents. Isolated from each other, the two halves of the world developed totally different suites of plants and animals. Columbus's voyages brought them back together--and marked the beginning of an extraordinary exchange of flora and fauna between Eurasia and the Americas.

When the Spaniards conquered the Philippines (Cebu 1565, Manila 1571), they noticed several of its nations had a writing system of their own, called Baybáyin in Tagalog. It was a king of short-hand that did not make it possible to record closing consonants; thus i-lu in Baybáyin could represent í-log "river", i-lóng "nose" or it-lóg "egg", so much so that, while easy to write, it was difficult to read. Because of this shortcoming, it gave way to the Latin alphabet in the course of the 17th century. Nowadays Filipino graphic artists are reviving Baybáyin to express their philippineness.

This book analyses the power that religion wields upon the minds of individuals and communities and explores the predominance of language in the actual practice of religion. Through an investigation of the diverse forms of religious language available — oral traditions, sacred texts, evangelical prose, and national rhetoric used by ‘faith-insiders’ such as missionaries, priests, or religious leaders who play the communicator’s role between the sacred and the secular — the chapters in the volume reveal the dependence of religion upon language, demonstrating how religion draws strength from a past that is embedded in narratives, infusing the ‘sacred’ language with political power. The book combines broad theoretical and normative reflections in contexts of original, detailed and closely examined empirical case studies. Drawing upon resources across disciplines, the book will be of interest to scholars of religion and religious studies, linguistics, politics, cultural studies, history, sociology, and social anthropology.