A first integrative survey of the genus Usnea in the southern Philippines, taking into account morphological, anatomical, chemical and molecular characters, resulted in the recognition of 20 taxa, including three species new to science: Usnea angulata Ach., U. baileyi (Stirt.) Zahlbr., U. bismolliuscula Zahlbr., U. brasiliensis (Zahlbr.) Motyka, U. confusa Asah., U. croceorubescens Stirt., U. dasaea Stirt., U. himalayana C. Bab., U. krogiana P. Clerc, U. longissima Ach., U. nidifica Taylor, U. norsticornuta A. Gerlach & P. Clerc sp. nov. (characterized by a moderately thick cortex and by the presence of norstictic acid), U. paleograndisora A. Gerlach & P. Clerc sp. nov. (characterized by an orange subcortical pigmentation in the medulla, with enlarging soralia and a moderately thick and shiny cortex), U. pectinata Taylor, U. pygmoidea (Asahina) Y. Ohmura, U. rubicunda Stirt., U. rubrotincta (Stirt.) Zahlbr., U. spinulifera (Vain.) Motyka, U. subscabrosa Motyka and U. yoshihitoi P. Clerc & A. Gerlach sp. nov. (characterized by a lax medulla with non-conglutinated hyphae). Usnea krogiana is a new record for Asia; Usnea brasiliensis, Usnea confusa and U. croceorubescens are new records for the Philippines. This is the first phylogenetic study to include DNA sequences of Usnea from the Philippines. Molecular data from the ITS rDNA (76 newly generated sequences) are presented for most taxa except for U. himalayana, U. longissima and U. subscabrosa. At least six further taxa remain unidentified, awaiting the collection of additional specimens.

Thirty-one individuals of seven Perciform and one Tetraodontiform fish species were reported from the Davao Gulf constituting new records for the Philippines: from the Labridae, Bodianus leucosticticus (9 individuals) and Bodianus masudai (3); Nemipteridae, Parascolopsis melanophrys (2); Priacanthidae, Pristigenys meyeri (2); Serranidae, Odontanthias chrysostictus (6), Odontanthias randalli (5) and Liopropoma latifasciatum (3); Monacanthidae, Thamnaconus multilineatus (1). Large range extensions were found for P. melanophrys, O. chrysostictus, O. randalli and T. multilineatus. The individuals of P. melanophrys are the third and fourth ever-reported individuals of this extremely rare dwarf monocle bream. A new maximum SL of 126 mm was reported for O. chrysostictus. We also encountered one individual of the rare wrasse Bodianus rubrisos recently observed at a more northern location. The current observations extend our knowledge of marine fishes in the Philippines and the unusually high marine biodiversity in this region. As all recorded species are considered inhabitants of mesophotic coral ecosystems, these observations also confirm that fishing pressure has increased in these deeper habitats.

This article explores the relevance of water in the cultural traditions of indigenous Lumad peoples of Mindanao island in the southern Philippines. Historically, Lumad identities and networks (whether political, social, or economic) were conceptualised according to the rivers on which people dwelt. Important ties stretched from the coast to the interior (i.e., between upriver and downriver communities), with water providing the path of least resistance in rough terrain. This stands in contrast to the present-day cultural and political divide between the uplands and lowlands, which are now dominated by mainstream ‘Filipino’ settlers, referred to locally as dumagat or ‘sea-people’. Given that Lumad ties to the land are profoundly visualised according to rivers, the salt-water origins of dumagats locate these interlopers at, or more often, beyond the moral boundaries of the Lumad universe. Meanwhile, in Lumad oral traditions, the movements of people across one generation to the next are traced according to river systems they have occupied, with proximity to water often equated with degree of civilization and cultural purity. Despite the passage of time, and decreased linear proximity from the original rivers, these primal riverine origins remain significant in the present day, as Lumads continue to socially prioritise the genealogies and networks of traditional political authority that are upstreamed from these oral traditions. Focusing on field data from the Higaunon ethnic group of northern Mindanao, this article analyses five examples of water being employed as a hermeneutic for how Lumads locate themselves in relation to other ethnic groups, the state, modern Filipino society, and their own cultural traditions.

Several specimens of the pseudochromid Manonichthys alleni, with total length ranging from 45 to 60 mm, were observed at depths of 19–28 m in a coral reef in the Davao Gulf in the southern Philippines. Each specimen lived within a separate colony of the tubular sponge Callyspongia aerizusa. This constitutes the first record in the Philippine archipelago of a dottyback so far only known from Indonesian and Malaysian waters.

This article examines fractures in the social representations of a contested peace agreement in the longstanding territorial conflict of Mindanao. We compared representational structures and discourses about the peace talks among Muslims and Christians. Study One used an open-ended survey of 420 Christians and Muslims from two Mindanao cities identified with different Islamised tribes, and employed the hierarchical evocation method to provide representational structures of the peace agreement. Study Two contrasted discourses about the Memorandum of Agreement between two Muslim liberation fronts identified with separate Islamised tribes in Mindanao. Findings show unified Christians’ social representations about the peace agreement. However, Muslims’ social representations diverge along the faultlines of the Islamised ethnic groups. Findings are examined in the light of ethnopolitical divides that emerge among apparently united nonmigrant groups, as peace agreements address territorial solutions. Research results are likewise discussed in relation to other tribally contoured social landscapes that carry hidden, yet fractured ethnic narratives embedded in a larger war storyline.

Conceptualising foreign aid as a controversial social object, this study utilised Social Representations Theory as a social constructionist framework to understand the meanings that arise from people's social interactions in relation to foreign aid practice in a particular historical, political and social context such as the province of Sulu in Southern Philippines. Key informant interviews and group discussions with representatives of various social groups involved in the practice of foreign aid in Sulu were conducted. Research data were examined using thematic analysis. Results showed two interrelated representational systems about foreign aid in the province. First, foreign aid was understood as a valuable resource for peace and development in Sulu. Second, based on narratives of aid practice in the province, the same social object was also represented as a profiteering enterprise that operates at various levels of the aid structure. Results are discussed in terms of meaning-making in aid practice; the possible psychological, social and political consequences of the social meaning of foreign aid as a profiteering enterprise; and the potential of these social representations for reflection, critique and transformation in the practice of foreign aid.