Masculinity and the 'Holy Child' of the Birhen sa Balintawak (original) (raw)
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PSHEV vol 62 no 3–4 (2014) Table of Contents Jayeel S. Cornelio Guest Editor's Introduction (attached here) ARTICLES David T. Buckley Catholicism’s Democratic Dilemma: Varieties of Public Religion in the Philippines Jose Mario C. Francisco, SJ People of God, People of the Nation: Official Catholic Discourse on Nation and Nationalism Coeli Barry Women Religious and Sociopolitical Change in the Philippines, 1930s–1970s Manuel Victor J. Sapitula Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines Deirdre de la Cruz The Mass Miracle: Public Religion in the Postwar Philippines Josefina Socorro Flores Tondo Sacred Enchantment, Transnational Lives, and Diasporic Identity: Filipina Domestic Workers at St. John Catholic Cathedral in Kuala Lumpur Jayeel S. Cornelio Popular Religion and the Turn to Everyday Authenticity: Reflections on the Contemporary Study of Philippine Catholicism Julius Bautista and Peter J. Bräunlein Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines Paul-François Tremlett Urban Religious Change at the Neoliberal Frontier: Notes toward a Spatial Analysis of a Contemporary Filipino Vernacular Catholicism RESEARCH NOTES Adrian Hermann The Early Periodicals of the Iglesia Filipina Independiente (1903–1904) and the Emergence of a Transregional and Transcontinental Indigenous-Christian Public Sphere Victor L. Badillo, SJ American Jesuit Prisoners of War, 1942–1945 BOOK REVIEWS Grace Liza Y. Concepcion Julius J. Bautista's Figuring Catholicism: An Ethnohistory of the Santo Niño de Cebu Isabel Consuelo A. Nazareno Romeo B. Galang Jr.'s A Cultural History of Santo Domingo Arjan P. Aguirre Lukas Kaelin's Strong Family, Weak State: Hegel’s Political Philosophy and the Filipino Family
2nd summit of Union of Societies and Associations of Philosophy in the Philippines / 2021 National Conference of the Philosophical Association of the Philippines / 2nd meeting of the Philosophical Association of the Philippines (PAP) and the Philosophy and Religion Society of Thailand (PARST), 2021
I try to present a uniquely Filipino approach to Catholicism between kagandahang-loób and sákop, a tug between hospitality and reduction, as an attempt of a critical phenomenology of religion. To be a Filipino is less of a static concept and more of becoming an event. The Spanish colonial conquest marked by the faith’s arrival in 1521 baptized this mobile identity as Filipino, which continued throughout history. The experience of being a Filipino thus has become an admixture that we today recognize: citizen and migrant, Asian and Western, welcoming and elitist. The cynicality of this Filipino identity is due, I argue, to our adoration of reduction: the denied independent experience of flourishing as a race to the tight embrace of the salvific promise of carrying the cross. Through this reduction, historically manifest in the Reducción, we have learned to condense our experience and ultimately to claim that hospitality is our virtue expressed as kagandanhang-/kabutihang-loób. Yet, the sheer goodness of the will is not enough to articulate the Filipino Faith, evident in the strong push against the inculturated Misa ng Sambayanang Filipino and the faith’s obvious absence in Philippine politics. A critical phenomenology of religion ought to allow one to confront the political imports of religious experience both as cause and effect. Thus, if there is any unique understanding of Catholicism’s Filipino appropriation, it is found in the search for experience within this reduction, located between the virtue of kagandahang-loób and our concept of sákop.
Különleges Bánásmód - Interdiszciplináris folyóirat, 2024
Filipinos consider Holy Week as the holiest days of Lent and Easter. During this time, the country is shrouded with centuries-old rituals and practices that persist in contemporary times. Using the framework of gender performativity, this study examines three forms of pamamanata (devotion): pagsasanto (taking care of a religious image), penitensya (penance), and salubong (Easter procession). The aim is to identify pamamanata practices that align with the feminine, masculine, gay, and those bordering between masculine and feminine tropes. The study maximized data from the author's fieldwork and ethnographic materials written by academics. This study found that the three pamamanata traditions were gendered practices affected by the agencies of the family, community, and religion.
Simulacra
Pagsasanto or the beliefs and practices associated with the caretaking of religious images is a Catholic devotion brought by the Spanish colonization in the Philippines. The history of pagsasanto illuminates a religious tradition exclusively performed by old-rich women (camareras) and prominent political families. At present, the changing gender roles in pagsasanto through the growing participation of gay caretakers of religious images (camareros) has redefined the practice. This shift prompted the researchers to investigate how gender mediates a devotional practice and how gender is constructed, negotiated, and performed through pagsasanto. Using ethnography, the researchers did participant observation to examine the meanings and practices associated with pagsasanto activities such as decorating the image and its carriage as well as joining the procession. To facilitate further analysis, interviews and focus group discussions were undertaken among four gay informants, highlighting ...
This book is about a statue of Christ as a boy worshiped by millions of Filipinos from all walks of life. Today the Santo Niño --said to be the same wooden figure brought to the islands by Ferdinand Magellan at the moment of his 1521 "discovery" of the Philippines--is enshrined in a bullet-proof glass case in a Basilica that hosts throngs of devotees during its Friday novenas. The author combines ethnography with historiography and discourse analysis to study how our most prevalent assumptions about the figure are produced and disseminated. What ideas have sustained such assumptions after all this time? How did the figure become such a popular "national" treasure? To what can we attribute the Santo Niño's appeal outside the official doctrines of the Catholic faith? This book looks at historical documents, popular songs, news articles, poems, and oral accounts to address such questions. In doing so, the book describes the contours of a "figured" Catholicism as the context in which we can think about the Santo Niño in ways we have not done before.