TUDLA: UP Varrons Online - Interview: Larissa Pesimo-Gata

You graduated from College of Forestry. Why did you go from being a forester to being a social scientist? Or do you think asking this question is being too naïve?

The transition was inevitably work-related. I was recruited by Dr. Rebugio immediately after my graduation in 1994 to be a faculty member of the then Department of Social Forestry (now the Department of Social Forestry and Forest Governance). Since then, my perspective had shifted from technical forestry to the social sciences. The department wanted me to pursue a degree in Social Psychology but I could not find much academic inspiration from it. So I tried arguing my way to Sociology, which has captured my curiosity regarding Mead’s and Goffman’s Symbolic Interactionist perspectives. Finally, I was granted the permission to do Sociology instead. I applied and got accepted to the University of Florida in 2005 and the rest is history.

On “Mead’s and Goffman’s Symbolic Interactionist perspectives,” how would you say it if you are putting it as part of your Facebook / Friendster profile?

Symbolic interactionism is one of the main theoretical perspectives in Sociology which looks at a micro-level analysis of individual behavior amidst social context. For example, Goffman argues that life is a stage play in full regalia (complete with actors, front stage, backstage, and script) and that people present themselves in everyday life to manage the impression that they want to project on different people at different instances. What we see of others is partly influenced by what we want them to see of us too.

A quick Google search points to your name being associated with the following loaded and provocative words: “racism” and “social injustice”. Are these the topics you are pursuing in your graduate studies? To what extent do you consider these issues very much “alive” in the Philippines? How do you see these issues being played in the US?

Larissa Pesiom-Gata with Dr. Bunyan Bryant of the University of Michigan

Larissa Pesimo-Gata with Dr. Bunyan Bryant, a pioneer in environmental justice and a professor at the University of Michigan in Ann Harbor

Yes, these are topics that interest me right now. I am in the process of finalizing manuscripts that I have presented in different conferences around the US on these topics. My interest on these topics is partly because of some personal experiences I have had while in the US, and partly because of the fact that these areas are not well-explored in the Philippine social sciences. While I was searching the literature on Environmental Sociology, which is my major field, I came across some seminal works on the critical race theory that captured my sociological imagination. At present, I am working on becoming a race scholar but because of my intellectual obligation to the Department, I still maintain my interest on environmental issues. Being both a race scholar and environmental sociologist expands my research base especially in areas like environmental justice, health disparities, social movement, identity politics, and others. Issues of racism and racial discrimination are in fact very much alive in the Philippine society. We may not be able to recognize them right away; but issues related to race and ethnic relations are central to our pursuit of a Filipino national identity. The Filipino project is not yet done; and its expansion must now be seen at various levels of interactions, in various contexts. As to how do I see these issues being played out in the US? I still find Du Bois’ assertion that race is the defining feature of American society as relevant, correct and current. There is terribly a pervasive overt racism still going on in the American society. To dismiss the existence of such social phenomenon is to be plainly blind to the social inequalities in the US. Unfortunately, even the most educated people have a hard time locating the mechanisms that promote institutional and intentional racism in their everyday/every night existence; or maybe they still remain in denial to protect their own sanity or to continue hoping and dreaming for the great American dream.

On Du Bois, can you give us a two- or three-sentence summary as to who he is and his philosophy?

Du Bois was the first African American male to graduate from Harvard (that old all-white racist school), and one of the most influential classical thinkers in American Sociology. He is most celebrated especially among race and ethnic scholars, but he also touches a lot of different intellectual arenas. [Further readings on Du Bois: please check out “The W.E.B. Du Bois University” at this site or at another site.]

What's the difference between an institutional and intentional racism?

Institutional racism is oftentimes reflected in organizational relationships (say workplace, educational system, housing, zoning, etc.) while intentional racism can be observed in both institutional and personal interactions. In courts, it is much harder to prove intentional racism unless it is overtly manifested in actions and decision-making.

From your perspective, what is the American dream?

American dream is an economic notion of life fulfillment measured by the acquisition of a “middle-class lifestyle,” that is living a good life provided by material security (such as houses, cars, savings, etc.). It is fueled (and misled) by the commonsense knowledge that in the US , hard work and perseverance is all what it takes to be economically successful. This is not true as there are social structures, which are beyond the control of individuals, that hinder them to achieve what the more dominant and moneyed families have already achieved, historically speaking. The middle class in the US remains a myth especially now as the US economy slides down.

When you go back to UPLB as a faculty member, what social issues are you thinking of pursuing as topics for research?

Definitely issues where I can apply the environmental justice framework, which is my dissertation topic, or issues that relate to the larger quest for a Filipino identity.

What is the Filipino identity aside from our usual behavioral quirks? What can you say about the term "Pinoy kasi eh" which has a derogatory connotation to it?

I am still in the process of forming my own thesis on Filipino identity. Well, identity itself is an academic terminology and so I want to see it from the more practical everyday definitions – which I think matters most. I do not think that the phrase, “Pinoy kasi eh” is derogatory in itself. I think the meaning of the term depends on the motive of the one using it in the first place, right? If you say something about Filipinos to point out how eclectic our culture is, I do not see anything wrong about the phrase (“Pinoy kasi eh, so what?” o “Pinoy na Pinoy”). I find it problematic though when I hear Filipinos using such term to point out how backwards our thinking is. And it makes my blood boils up when I encounter Filipinos (especially those who have been abroad or those who want to be anywhere but Philippines ) who would exalt other cultures (especially American culture) as better than the Philippines . Being in the deep South, I would say that Filipinos and Americans are just the same (parehong mahilig sa tsismis, ayaw na napagsasabihan at di makapagsabi ng diretso, mapanlait sa kapwa lalo na ng mga katutubo o di mapuputi, etc.). They only have more money to cover up for their mistakes. But the same social dynamics at varying degrees prevail in these countries. The huge difference is that about 60% of the Filipinos want other identities excluding and apart from that of being Filipino.

You mentioned that you followed the footsteps of Tonton? Would you care to elaborate?

Dap with some Varrons in a souvenir photo

Dap in one of the "New Cowboy Congress" sessions

Well, he is one of my mentors. He is also one, if not the first, of those who were able to cross over academic boundaries. He opened a door for me in forestry, and when he changed his academic field to Political Science, I became more engaged in the social sciences.

You highlighted in your piece in the 45th Varrons Anniversary Souvenir program that one of the accomplishments of the Varrons in the 90s was “Theatrical Superiority.” It appears that you have some artistic inclination considering your stint as the “unofficial” artistic director of the organization. Did it cross your mind to pursue a career in the arts rather than in forestry and/or social science? If given a good opportunity, would you rather do the arts?

I know from the start that I am no celebrity material so I never dream of being in the limelight. I am most comfortable in backstage roles like being a director or production manager, etc. Such artistic inclination really runs in the family; yet we consider arts, especially theatrical arts only as a pastime – something that you do when you are stressed out or when you want to release some artistic juices that are building up in your head. My brother, Rudyard, and I were trained at an early age to be theater artists. We got our formal training from the Philippine Educational Theater Association (PETA) members who came to visit our high school every summer. In college, we both became members of the Teatro Umalohokan where we had the opportunity to work with professional artists and directors. If given the opportunity and financial capabilities, I would want to form my own theater company and train the underprivileged children.