Journal articles on the topic 'Filipinos'
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1
Roces, Mina. "Coetzee and the Filipino Woman." Journal of Modern Literature 46, no. 2 (January 2023): 114–26. http://dx.doi.org/10.2979/jml.2023.a885850.
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Abstract: The character Anya in J.M. Coetzee's Diary of a Bad Year whether knowingly or unknowingly, reinforces white Australian stereotypes of the Filipino woman that Filipina feminists in Australia have tried valiantly to dismantle since the late 1980s. Placing Anya in the context of the history of Filipinas in Australia underscores the unique politics of race and gender that this group experienced. The stereotype of the sexualized Filipina that Anya represents contrasts greatly with the lived experiences of Filipina migrants in Australia, and Filipino cultural constructions of the feminine. Hence, while Filipinos will be offended by Anya, the danger is that Coetzee's Anya normalizes and affirms the white male construction of the sexual Filipina to a non-Filipino readership, further entrenching this image of the Filipina in the popular imagination of white Australians.
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GARCIA, KIER. "Filipino-Ness in Anna Felicia Sanchez’s “Martinés”." International Journal of Language and Literary Studies 4, no. 1 (March 27, 2022): 225–38. http://dx.doi.org/10.36892/ijlls.v4i1.825.
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Filipino-ness in cultural beliefs, cultural practices, personality traits, cultural values, and perception of mythical creatures and supernatural phenomena were the main concepts of the study. The research aimed to extract and analyze Filipino-ness in the story “Martinés” by Anna Felicia Sanchez. Content analysis, extraction of passages in the story through frame of references such as; characters, settings, conflict, and sensory imagery were used in the analysis of the story “Martinés”. Filipino-ness in cultural beliefs signifies that Filipinos are superstitious people for they tend to give attention and importance to some supernatural forces. Filipino ness in cultural practices reveals that Filipinos are traditional practitioners of offerings in the form of ritual activities. Filipinos are also practicing “Bayanihan”, especially during crucial times in their lives. Filipino-ness in personality traits shows that the Filipinos despite the problems are experiencing, still are determined and optimistic to surpass all hardships. Filipino ness in cultural values exemplifies the hospitality of the Filipinos to their visitors. Filipino-ness in the perception of mythical creatures and supernatural phenomena displays how Filipinos perceived supernatural forces and entities as an influence of their culture. The portrayal of the Filipinos as strong believers in superstitions is dominant in the story “Martinés”. This suggests that there are still Filipinos who give value to superstitions in this present time. Thus, the story “Martinés” is a vital reference in teaching aspects of Filipino culture in a literature class, which can be also a way to promote and preserve Filipino culture and literature.
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Ong, Josephine Faith. "Sculpted Memories: Apolinario Mabini’s Memorialization and Chamorro–Filipino Relations in Guam." Frontiers: A Journal of Women Studies 45, no. 1 (2024): 1–23. http://dx.doi.org/10.1353/fro.2024.a922890.
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Abstract: Filipino revolutionary Apolinario Mabini’s incarceration in Asan Beach on Guam from 1901–1903 continues to have political implications today, as evidenced by Chamorro-led pushback against Filipino-sponsored Mabini memorials in the village of Asan. Much of this debate is centered around differences between Chamorro and Filipino memories about Asan, which stems from the US empire’s containment of their relations. Through applying an abolitionist geographical critique to US Naval archives and oral history interviews of Chamorros and Filipinos in Guam, this article unpacks the role that US militarization’s carceral logics play in transforming Mabini’s memory into a marker of containment for Chamorros, Filipinos, and Guam’s landscapes and waterscapes. In centering an Indigenous and Filipino feminist reading of colonial archives and Chamorro–Filipino relations, I identify moments when Chamorros and Filipinos have (re)mapped alternative modes of relation beyond the containment of Chamorros’ ties to place and the US military’s reliance on Filipinos as a source of labor for militarized infrastructure.
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Talana, Angel Lynn, Michelle Quensell, Nicole Peltzer, Mika Thompson, David Stupplebeen, Catherine Pirkle, and Brooke Keliikoa. "Examining Mental Health and Economic Consequences During the COVID-19 Pandemic Among Filipino Residents in Hawai‘i: May – Oct 2020." Hawai'i Journal of health & Social Welfare 83, no. 1 (January 1, 2024): 16–24. http://dx.doi.org/10.62547/brdk9013.
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The coronavirus disease 2019 (COVID-19) pandemic has resulted in rapid and drastic changes to daily lives, posing a threat to residents’ mental health and well-being. Filipinos are disproportionately impacted by COVID-19 and have one of the highest COVID-19 prevalence in Hawai‘i. The COVID-19 pandemic has been associated with a rise in mental health concerns, yet little is known about the impact on the mental health of Filipinos in Hawai‘i. Using publicly available polling data from the SMS Community Pulse Survey, this study sought to describe the mental distress experienced by Filipino residents during the COVID-19 pandemic. Data were collected from an online panel of Hawai‘i residents over 4 timepoints (May 5-10; June 11-17; July 31-August 8; October 19-31, 2020). Compared to non-Filipinos, a higher proportion of Filipinos reported feeling stress and sadness during 3 of the 4 timepoints. Across all timepoints, Filipinos were more likely to respond affirmatively to mental health indicators (62.5%). Similarly, Filipinos reported food insecurity in higher proportions relative to non-Filipinos in most timepoints, particularly notable in Timepoint 4 where 33.0% of Filipino respondents reported food insecurity. These findings suggest that Filipinos would benefit from social policy and community-supported initiatives to address social determinants of health, reduce chronic stress, and prevent further mental health disparities
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Pobutsky, Ann, Charlene Cuaresma, Gregg Kishaba, Cecilia Noble, Ellen Leung, Edmar Castillo, and Arnold Villafuerte. "Social, Cultural and Behavioral Determinants of Health among Hawaii Filipinos." Californian Journal of Health Promotion 13, no. 1 (May 1, 2015): 01–12. http://dx.doi.org/10.32398/cjhp.v13i1.1809.
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Background/Purpose: Filipinos are Hawaii’s largest immigrant group and second largest ethnic group. The Hawaii Filipino Health Communities Project was initiated by the Hawaii State Department of Health, because of the high rates of heart disease and stroke mortality, and other behavioral risks seen among Hawaii’s Filipino population (i.e. high smoking rates among Filipino men). The project sought to gather Filipino community members’ perspectives on why such chronic disease health disparities exist for Filipinos, and identify solutions to address them. Methods: The project gathered information from both immigrant and local Filipinos throughout the state, using community engagement methods of interviews with community leaders (n=20) and community-based focus groups (n=20 groups with 130 participants), Results: Filipino community members were aware of, and community leaders well-versed in, the behavioral, cultural, and social determinants of health in their communities. However, being aware of such determinants of health has yet not resulted in changed behavior in the overall Filipino community (i.e. improved diet, increased physical activity, or better access to healthcare). Conclusion: More outreach is needed with Filipinos, along with interventions to combat health disparities in chronic disease, such as increased smoking cessation and creative ways to eat healthier and increase physical activity
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Magliveras, Simeon S. "Filipino Guest Workers, Gender Segregation, and the Changing Social/Labor-Scape in the Kingdom of Saudi Arabia." Migration Letters 16, no. 4 (September 30, 2019): 503–12. http://dx.doi.org/10.33182/ml.v16i4.796.
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Filipinos are a major part of the workforce in the Kingdom of Saudi Arabia with a population of almost one million. This article investigates the effects of gender segregation on Filipino workers and how they navigate their lives through systems imposed on them. In particular, it examines the Kafala system (administrative sponsoring system) used for recruiting migrant workers for GCC countries. This article suggests that contrary beliefs about gender segregation and dress codes, Filipinas found it empowering. However, this article also concludes that gender segregation and dress codes also lead to isolation and loneliness. In addition, it is concluded that the fate and contentment of the overseas Filipino workers are directly dependent on who sponsors them.
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Lofranco, Farrezzel T. "The Effects of COVID-19 Pandemic on the Perceived Stress and Coping Strategies among Filipino Immigrants in America." Scholars Journal of Arts, Humanities and Social Sciences 10, no. 9 (September 8, 2022): 424–33. http://dx.doi.org/10.36347/sjahss.2022.v10i09.005.
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The Filipinos in America are an at-risk group during the pandemic not only because of their exposure as health care workers but also due to the intersections of various factors like economic insecurity, pre-existing health conditions, a lack of health insurance, and the fact that tens of thousands of undocumented Filipinos. Also, Filipinos faced Asian hate during the pandemic. All the circumstances Filipinos in America faced amid the pandemic can contribute to perceived stress. Filipinos are also known to have good coping skills despite the adversities in life. However, not many studies specifically represent Filipino-Americans but rather Asian Americans collectively. This study sought to examine the effects of the COVID-19 pandemic on Filipinos' perceived stress and coping strategies in America. Using a descriptive inferential research design, this study revealed that the COVID-19 pandemic influenced the level of perceived stress and the coping strategies of the respondents. Also, it showed that there was a significant relationship between the respondents' profile and their level of perceived stress and coping strategies. The findings of this study can contribute to the development of Filipinos' knowledge-based mental health status in America. Also, this can be used for delivering effective treatment programs for Filipinos in America by different healthcare professionals.
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Tirol Uriondo, José Mari. "Familiar y de Familia: Vasco/Español-Filipinos vis-à-vis ASEAN, la Unión Europea, y Euskadi." Estudios de Deusto 67, no. 2 (December 31, 2019): 65–86. http://dx.doi.org/10.18543/ed-67(2)-2019pp65-86.
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Los vascos y otros íberos han estado viajando a Filipinas desde 1521 o durante casi medio milenio ahora, inicialmente cuando el archipiélago era un dominio español desde el siglo XVI hasta finales del siglo XIX. Navegaron a las islas para administrar la colonia, difundir la palabra de Dios y buscar su fortuna. No pocas familias establecidas y empresas fundadas, algunas de las cuales todavía existen.La soberanía española terminó en 1898, pero los vascos y los españoles continuaron viajando a Filipinas durante el período estadounidense (1899-1946), como lo hacen hasta ahora.El movimiento de personas también fue al revés, ya que muchos filipinos han estado yendo a España durante cientos de años.Por lo tanto, no debería sorprendernos que haya aproximadamente 115,000 personas que son ciudadanos de ambos países. Y para que los vascos y los españoles tengan parientes en Filipinas; La madre del actual embajador español nació allí. Estos lazos transnacionales son las razones de este estudio.Examina las normas sobre ciudadanía en las Constituciones, leyes y fuentes legales de España y Filipinas. Investiga el efecto sobre sus ciudadanos de sus respectivos grupos regionales, la Unión Europea (UE) y la Asociación de Naciones del Sudeste Asiático (ASEAN). Y explora cómo las personas de ascendencia filipina e ibérica y / o doble ciudadanía pueden situarse dentro de los marcos de ciudadanía de ambos países y regiones, y cómo los filipinos con ascendencia vasca pueden ubicarse en el País Vasco.Recibido: 01.10.2019 Aceptado: 21.11.2019 Publicación en línea: 31.12.2019
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HSU, CARMEN. "Del bagoong o ‘pescado dañado’ y el gusto higiénico de los filipinos en los Sucesos (México, 1609) de Antonio de Morga." Bulletin of Hispanic Studies 101, no. 1 (January 2024): 57–67. http://dx.doi.org/10.3828/bhs.2024.4.
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El presente trabajo estudia la representación que hace el oidor sevillano Antonio de Morga de dos gustos de los habitantes del archipiélago asiático en los Sucesos de las Islas Filipinas (México, 1609). Analiza cómo se manifiesta la actitud de Morga hacia los filipinos a través de su presentación de las costumbres culinaria e higiénica de aquellos. Se arguye que, a pesar de su reconocida imparcialidad, la imagen filipina de Morga revela un sistema de conceptos destinados a esquematizar cualquier mundo desconocido y no cristiano.
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Burns, Lucy Mae San Pablo. "“Splendid Dancing”: Filipino “Exceptionalism” in Taxi Dancehalls." Dance Research Journal 40, no. 2 (2008): 23–40. http://dx.doi.org/10.1017/s014976770000036x.
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In the 1920s and early 1930s, Filipino men patronized the popular American social institution of the taxi dancehalls, comprising nearly one quarter of the taxi dancehall patrons in major cities such as Detroit and Los Angeles (see Cressey 1932). Taxi dancehalls were at the height of their popularity during this period, often serving as a key site of sociality amongst and between immigrants. Women were employed as dancers for hire, and men, predominantly immigrants, were their principal patrons. Filipinos, workers and students alike, came dressed in McIntosh suits, eager to spend their hard-earned wages on taxi dancers. Here, Filipino men made rare social contact with women—taxi dancers who were largely white, occasionally Mexican, and very rarely Filipina (see Meckel 1995 for a detailed study of taxi dancers). Filipinos would purchase their dance tickets, choose their favorite girl within a group of taxi dancers, and move to the music of a live band. For ten cents per dance number, slow or fast, Filipino men could choose to dance with the same dancer until their tickets ran out or opt for the pleasures of another. Like a taxi ride, each dance came with a ticketed price and the expectation of a tip, either in the form of a drink, a sandwich, or perhaps even a marriage proposal.
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Francisco-Menchavez, Valerie. "Save Mary Jane Veloso: Solidarity and Global Migrant Activism in the Filipino Labor Diaspora." Perspectives on Global Development and Technology 17, no. 1-2 (February 13, 2018): 202–19. http://dx.doi.org/10.1163/15691497-12341474.
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Abstract On April 29, 2015, Mary Jane Veloso, a Filipina migrant worker who was sentenced to death in Indonesia for trafficking heroin into the country, was granted a stay of execution by Indonesian President Joko Widodo. In this article, I argue that transnational networks activated by this case exemplify the power of systematic migrant worker organizing both in Filipino diasporic sites where Filipinos migrant use ongoing local campaign work against precarity to create migrant class consciousness in critique of neoliberalism and the Philippine state.
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Eisen, Daniel B. "Filipinos Love Serving Others: Negotiating a Filipino Identity in Hawai’i." Sociological Perspectives 62, no. 2 (December 12, 2018): 240–55. http://dx.doi.org/10.1177/0731121418817251.
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Examining how individuals negotiate a Filipino identity in Hawai’i provides insights into the fluidity and flexibility of racism. Filipino identities in Hawai’i are often negotiated at the intersections of a Filipino colonial mentality, a local Hawai’i identity, and racialized structures that marginalize Filipinos. Drawing on interviews with upwardly mobile individuals who grew up in Hawai’i, I illuminate how young adults reclaim a Filipino identity after growing up being ashamed of being Filipino. Spurred by experience in higher education, the participants worked to affiliate themselves with being Filipino and recast negative stereotypes in positive fashions. Although these reframings of stereotypes enabled one to confidently assert that they were Filipino, they also upheld the negative characterizations of Filipinos that inform their marginalization in Hawai’i. Ultimately, this research demonstrates the racial ideologies are fluid and flexible, as they can shape identity processes that attempt to construct a positive Filipino identity in Hawai’i.
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Cedar, Payung, and Supaporn Kongsirirat. "The Cultural Worldview of Filipinos through Philippine-English Proverbs." English Language Teaching 16, no. 4 (March 17, 2023): 15. http://dx.doi.org/10.5539/elt.v16n4p15.
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Proverbs are linguistic expressions of cultural truths about people’s values and beliefs handed down from generation to generation. Thus, for cross-cultural communicative competence and effective social interactions with Filipinos, understanding their proverbs would be essential for those working or interacting with Filipinos. This study investigated Filipino proverbs written in the Philippine English language to find the most prevalent proverb themes or topics that reflect the Filipino cultural worldview. The data were analyzed quantitatively and qualitatively, using content analysis. The quantitative results showed that Filipinos tend to believe in Heaven, Life and Death, and Evil, respectively. The proverbs also depicted the robust worth of family relations and friendships. Qualitative results showed that some Filipino proverbs have corresponding ones in British English whereas a number of them do not, for they have culture-specific denotations and/or connotations. Additionally, reconsidering the genres or topics of certain proverbs was recommended. The findings also led to implications to teaching English as an International Language, a Lingua Franca, or a Foreign Language, including cross-cultural communication.
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Paber, Justin Elfred Lan B., Michael Salvador D. Cabato, Romeo L. Villarta, and Josefino G. Hernandez. "Radiographic Analysis of the Ethmoid Roof based on KEROS Classification among Filipinos." Philippine Journal of Otolaryngology-Head and Neck Surgery 23, no. 1 (June 30, 2008): 15–19. http://dx.doi.org/10.32412/pjohns.v23i1.763.
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Objective: The objective of the study was to describe the distribution of Keros classification among Filipinos.
Methods:
Study Design: Retrospective review of consecutive paranasal sinus computed tomography (PNS CT) scans.
Setting and Participants: One hundred and twenty-eight consecutive PNS CT scans done at the Philippine General Hospital done from January 2006 to August 2007 were reviewed; 109 PNS CT scans were included in the study. The bilateral heights of the lateral lamellae of the cribriform plate were obtained, independently coded, and classified according to Keros classification.
Results: The mean height of the lateral lamella among Filipinos was 2.21mm. One hundred sixty five cases (81.6%) were classified as Keros I. Fifty two cases (17.9%) were classified as Keros II and one (0.5%) case was classified as Keros III. There was no significant difference in the height of the lateral lamella (t-test: p=0.77, CI 95%) and the distribution of Keros classification (Fisher’s Exact test: p = 0.78) among younger (1-14 year) and older (>14 year) Filipino age groups. There was significant difference in the height (t-test: p=0.05, CI 95%) and the distribution of Keros classification (Fishers Exact Test: p=0.01) between Filipino females and males. There was no significant difference in the height of the bilateral lateral lamellae among Filipinos (paired t-test: p=0.51, CI 95%). There was no significant difference in the distribution of Keros classification (Fisher’s Exact Test: p=0.48) between the right and left lateral lamella.
Conclusions: In over 80% of the time Filipinos are classified as Keros I. Risk of inadvertent intracranial entry thru the lateral lamella among Filipinos is less compared to populations with majority of cases classified as Keros II or III.
Keywords: Keros classification, Filipino, Paranasal Sinus, PNS-CT, Ethmoid roof, Ethmoid anatomy
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Guieb, Eulalio III. "Tagalog Journalism in Renacimiento Filipino (1910-1913): Sowing the Seeds of the Nationalist Essay in Philippine Literature." Plaridel 10, no. 1 (February 1, 2013): 121–50. http://dx.doi.org/10.52518/2013.10.1-09gebkmp.
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Tagalog journalism in the publication Renacimiento Filipino (1910-1913) can be deemed as one of the initial sowing of seeds of nationalist essay in Philippine literature. The twenty-eight essays by Francisco Laksamana, Faustino Aaguilar, Carlos Ronquillo, Precioso Palma, Julian C. Balmaseda, Iñigo Ed. Regalado, Dionisio S. Agustin and others examined for this study embodied the Filipinos’ sentiments on tearing down the bastion of dubious knowledge installed by both the outgoing Spanish colonizers and the intruding Americans. This study identifies four views that were criticized by the essays in Renacimiento Filipino. The first pertains to things or events that were purportedly prescribed by God. The second is the supposed natural state of inequality among the people. The third is the alleged inherent indolence of the Filipinos which is one of the reasons for the people’s poverty. The fourth is the Filipinos’ acceptance of the United Sstates as the savior of the Philippines.
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Aguilar, Maria Virginia, and Edwin Lineses. "SACRALIZING THE CHURCH INSIDE A MALL: REDEFINING RELIGIOUS TOURISM IN THE PHILIPPINES." BIMP-EAGA Journal for Sustainable Tourism Development 8, no. 1 (December 12, 2019): 17–32. http://dx.doi.org/10.51200/bimpeagajtsd.v8i1.3170.
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The potential for drawing tourists to the Philippines may be facilitated through religious tourism, the type of tourism that involves pilgrimage to sacred sites as act of worship. As the only largely Christian nation in Asia, the Philippine government hopes to increase tourist arrivals, particularly among Catholics worldwide to visit the multitudes of magnificent churches all through-out the islands and to marvel at the vibrancy of Filipino Catholicism. The present paper however argues that visiting these churches may show how deep-seated religiosity is among Filipinos but does not show the complete picture because some churches that Filipinos that frequent are inside malls, which traditionally do not pass as pilgrimage sites. The study intends to describe the experiences of Catholic Filipinos who attend mass and other church services in a mall church to ultimately delve on the possibility of considering these mall churches as part of pilgrimage in the Philippines. Using key informant interviews and survey, several findings are notable. First, church goers in a mallchurch believe that a space can be made sacred, and hence, the place where mass is celebrated does not matter so much. Second, there is ambivalence as to the notion of considering mall church as a pilgrimage destination because mall churches are devoid of religio-historical significance which regular churches have, but with the Filipinos‘ penchant for malling, church attendance is high in these mall churches. Third, despite the secularizing effect of globalization, church attendance among Filipinos remains high because churches are established where people flock such as the malls. The study concludes that it might be an oversight to simply dismiss mall churches as pitiable alternatives to the typical churchbecause Filipinos patronize it. It is recommended that future studies on religious tourism include a more thorough investigation of mall church-going to gain a more nuanced grasp of the uniqueness of Filipino religiosity.
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Martinez, Andrea B., Melissa Co, Jennifer Lau, and June S. L. Brown. "Filipino help-seeking for mental health problems and associated barriers and facilitators: a systematic review." Social Psychiatry and Psychiatric Epidemiology 55, no. 11 (August 20, 2020): 1397–413. http://dx.doi.org/10.1007/s00127-020-01937-2.
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Abstract Purpose This systematic review aims to synthesise the evidence on behavioural and attitudinal patterns as well as barriers and enablers in Filipino formal help-seeking. Methods Using PRISMA framework, 15 studies conducted in 7 countries on Filipino help-seeking were appraised through narrative synthesis. Results Filipinos across the world have general reluctance and unfavourable attitude towards formal help-seeking despite high rates of psychological distress. They prefer seeking help from close family and friends. Barriers cited by Filipinos living in the Philippines include financial constraints and inaccessibility of services, whereas overseas Filipinos were hampered by immigration status, lack of health insurance, language difficulty, experience of discrimination and lack of acculturation to host culture. Both groups were hindered by self and social stigma attached to mental disorder, and by concern for loss of face, sense of shame, and adherence to Asian values of conformity to norms where mental illness is considered unacceptable. Filipinos are also prevented from seeking help by their sense of resilience and self-reliance, but this is explored only in qualitative studies. They utilize special mental health care only as the last resort or when problems become severe. Other prominent facilitators include perception of distress, influence of social support, financial capacity and previous positive experience in formal help. Conclusion We confirmed the low utilization of mental health services among Filipinos regardless of their locations, with mental health stigma as primary barrier, while resilience and self-reliance as coping strategies were cited in qualitative studies. Social support and problem severity were cited as prominent facilitators.
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Piscos, James Lotero. "Stewardship Towards God’s Creation Among Early Filipinos: Implications to Inculturated Faith." Bedan Research Journal 4, no. 1 (April 30, 2019): 1–23. http://dx.doi.org/10.58870/berj.v4i1.1.
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An integral inculturated faith is anchored to the Filipino cultural heritage and identity. Primal cosmic beliefs and practices carried the holistic customs of stewardships towards God’s creation where it embodied the union and mutuality of the natives to nature rather than control and subordination. The research utilized primary materials written by Spanish ethnographers in the 16th-17th century. Although their observations were from the colonizers’ perspectives, it still revealed beliefs and practices at that time common among early Filipinos. One needs to filter and decipher those accounts to unearth early Filipinos experiences of oikenomous. Although the study was limited to the Tagalogs, still the dynamics of power-relations between the inhabitants and nature were demonstrated using the lenses of Foucault’s discourse on power. The findings of the research could have implications to inculturated faith given the open atmosphere of the Church for its renewed evangelization that includes stewardship towards God’s creation where harmony and communion with Mother Earth strengthens our bonds with God and find each other in a place we truly call a home.ReferencesPre-hispanic influence on filipino culture. (1958). Sunday Times Special Issue on the Foundations of Filipino Culture, pp. 2-5.Two lectures: Critique and power. (1998).Blair, E. and Robertson, A. (1903-1990). The Philippine islands, 1493-1898: explorations by early navigators, Descriptions of the islands and their peoples, their history and records of the catholic missions, as related in contemporaneous books and manuscripts showing the political, economic, commercial and religious conditions of those islands from their earliest conditions with european nations to the close of the nineteenth century. (eds. at annots. ), 55. 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New York: Costello Publishing Co.Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by A.M. Sheridan Smith. New York: Pantheon Books.Fox, R. (1966). “Ancient filipino communities.” Filipino cultural heritage. Edited by F. Landa Jocano. Manila: Philippine Women’s University.Francis, Pope. (2015). Laudato si. Vatican Press. https://dokumen.tips/documents/notes-on-philippinedivinities.html.Hurley, R. (Ed) The history of sexuality: An introduction. (1990). 1..New York: Vintage Books.Jocano, L. (1969). Outline of Philippine mythology. Retrieved from https://www.amazon.com/Outline-Philippine-Mythology-Landa-Jocano/dp/1790400864#reader_1790400864 on December 10, 2018Kelly, M. (Ed). (1998). Foucault/Habermas Debate. Cambridge: The MIT Press.Licuanan, V. and Llavador, M. (1996) Philippines under Spain. (eds and annots). 6, Manila: National Trust for Historical and Cultural Preservation of the Philippines.Loarca, M. (1582). Relacion de las Yslas Filipinas. 5, 38-252. Madrid: B & RMadness and civilization: A history of insanity in the age of reason. (1965) London: Random House Inc.Morga, A. (1609). Sucesos de las Islas Filipinas. 15, 25-288. Mexico: B & RNational Historical Commission. (1887). Coleccion de documents ineditos de ultramar, Madrid.Notes on Philippine Divinities. (1968). Asian Studies.Pastells, P. (1925) Historia general de Filipinas in catalogo de los documentos relativos alas Islas Filipinas. Barcelona.Pigafetta, A. (1522). The first voyage around the world. 33, 24-266. Madrid: B & RPlasencia, J. (1589). Customs of the Tagalogs. 7, 173-198. Manila: B & RPre-history of the Philippines. (1967). Manila: National Museum.Ramos, M. (1990). Philippine myths, legends and folktales. CreateSpace Independent Publishing Platform.San Agustin, G. (1998) Conquistas de las Islas Filipinas: 1565-1615. (Bilingual Edition.) Translated by Luis Antonio Maneru. 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Hiramoto, Mie. "Is dat dog you’re eating?" Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 21, no. 3 (September 1, 2011): 341–71. http://dx.doi.org/10.1075/prag.21.3.03hir.
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This paper explores both racial and socioeconomic classification through language use as a means of membership categorization among locals in Hawai‘i. Analysis of the data focuses on some of the most obvious representations of language ideology, namely, ethnic jokes and local vernacular. Ideological constructions concerning two types of Filipino populations, local Filipinos and immigrant Filipinos, the latter often derisively referred to as “Fresh off the Boat (FOB)” are performed differently in ethnic jokes by local Filipino comedians. Scholars report that the use of mock language often functions as a racialized categorization marker; however, observations on the use of Mock Filipino in this study suggest that the classification as local or immigrant goes beyond race, and that the differences between the two categories of Filipinos observed here are better represented in terms of social status. First generation Filipino immigrants established diaspora communities in Hawai‘i from the plantation time and they slowly merged with other groups in the area. As a result, the immigrants’ children integrated themselves into the local community; at this point, their children considered themselves to be members of this new homeland, newly established locals who no longer belonged to their ancestors’ country. Thus, the local population, though of the same race with the new immigrants, act as racists against people of their own race in the comedy performances.
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Gumasing, Ma Janice J., Frankern Luis S. Malabuyoc, Ardvin Kester S. Ong, and Charmine Sheena Saflor. "Determining Factors Influencing Filipinos’ Behavioral Protection against COVID: Integrating Extended Protection Motivation Theory, Theory of Planned Behavior, and Ergonomic Appraisal." COVID 4, no. 6 (June 13, 2024): 771–97. http://dx.doi.org/10.3390/covid4060052.
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This study examined the perceived protective behavior of Filipinos towards COVID-19. It utilized the extended protection motivation theory (PMT) and theory of planned behavior (TPB) models with the integration of ergonomic appraisal, applying partial least square structural equation modeling (PLS-SEM) to determine the factors affecting the protective behavior of Filipinos against COVID-19. A questionnaire was developed and distributed to 3000 Filipino citizens to measure the factors and their relationships. Results showed that understanding COVID-19 significantly influences the Filipinos’ perceived virus severity and vulnerability. In turn, perceived severity, self-efficacy, attitude, and subjective norms were the significant factors that affected the behavioral intention, impacting protective behavior. In addition, cognitive and macro ergonomics have been found to be the factors that influence the protective behavior of Filipinos against COVID-19. Thus, the study’s findings can be used as a framework for developing pandemic response initiatives that aim to inform and educate Filipinos, especially those who do not have the privilege of accessing information. Lastly, the outcome of this study can be used as a theoretical framework for future researchers who aim to conduct a study in a similar discipline.
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Abalos, Jeofrey B., Yasuhiko Saito, Grace T. Cruz, and Heather Booth. "Who cares? Provision of Care and Assistance Among Older Persons in the Philippines." Journal of Aging and Health 30, no. 10 (September 29, 2018): 1536–55. http://dx.doi.org/10.1177/0898264318799219.
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Objective: This study aims to examine the provision of assistance among older persons in the Philippines who experience difficulty with activities of daily living (ADLs) or instrumental activities of daily living (IADLs). Method: Data for this research are drawn from the 2007 Philippine Study on Aging (PSOA). Cross-tabulations and regression analyses are used to identify who provides assistance to older Filipinos. Results: The study shows that the Filipino family, particularly spouse and daughters, plays an important role in providing assistance to older Filipinos who need help in carrying out functional activities. This provision of caregiving, however, follows a gendered pattern. Specifically, the spouse provides assistance to older men, whereas daughters provide assistance to older women. Grandchildren and noncoresident family members, to some extent, are also active in providing care to older Filipinos. Discussion: The Filipino family remains faithful to its filial duty toward older persons, but who provides care and the way it is provided are likely to change due to the demographic changes and values shifts that have swept the country.
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Torres Reyes, Maria Luisa. "Introduction: Filipinos, Filipinos, Everywhere." Center for Asia and Diaspora 7, no. 1 (January 30, 2017): 3–10. http://dx.doi.org/10.15519/dcc.2017.01.7.1.1.
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Pante, Michael D. "Rickshaws and Filipinos: Transnational Meanings of Technology and Labor in American-Occupied Manila." International Review of Social History 59, S22 (August 14, 2014): 133–59. http://dx.doi.org/10.1017/s0020859014000315.
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AbstractThis article tells the hitherto unknown history of the rickshaw in the Philippines. The Filipinos’ encounter with this transport mode was brief and largely revolved around a failed rickshaw business in Manila in 1902. The venture quickly fizzled out, but not without controversy, deeply rooted in the colliding socio-political forces in the city at that time: the reliance on a non-motorized transport system; the consolidation of American colonial rule against the backdrop of an ongoing revolution; the birth of the first Filipino labor federation; and the implementation of a law banning the employment of Chinese workers from unskilled trades. The controversy turned the rickshaw into a disputed symbol. On the one hand, the rickshaw enterprise was criticized by Filipino carriage drivers and nationalist labor leaders, who viewed the vehicle as an essentially foreign apparatus that would enslave Filipinos. On the other hand, the Americans used the Filipinos’ opposition to the rickshaw to prove the supposed un-modernity of the lazy native workers, who failed to grasp the idea of the dignity of labor. These disputes were inextricably linked to the clash of discourses between Filipino nationalism and colonial modernity, two competing perspectives both influenced by a comparative transnational frame.
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Cortes, Camille P., Liezel B. Gamao, Julie Ann R. Sollano, and Rowanne Marie M. Mangompit. "“Kapit sa Patalim”: Social Stratification and Social Realism in Gloc-9’s Select Lyrical Poems." Randwick International of Social Science Journal 5, no. 3 (July 26, 2024): 345–58. http://dx.doi.org/10.47175/rissj.v5i3.1020.
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The Philippines is a country that values music tremendously. Filipino composers create music that reflects the passions that drive political and social awareness in the Philippines. Serving as a voice for every citizen who is a victim of society and demonstrating the importance of music as a transforming force for national awareness, Filipino songwriters make songs reflecting the challenges of every Filipino. Music is a tool for political and social criticism. It is a means of addressing social injustice. In Aristotle Pollisco's (Gloc-9) five select lyrical poems, this study distinguished the expressions of the Filipinos' struggle with social class and difficulties of the working people. Gloc-9 uses music to depict the challenges of Filipinos, highlighting delinquency, criminality, societal, and political issues, and how parents must scrimp and save to send their children to school and provide them with a bright future. This research focused on Filipinos and their unwavering tenacity in the face of societal challenges. It would delve more into how Aristotle Pollisco, better known by his stage name as Gloc-9, uses music to express these issues. This research attempted to bring Gloc-9 to the Gen-Zs (12-24 years old) whose musical tastes have shifted towards Westernized themes, which are improper and irrelevant to their age.
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Poblete, Joanna. "The S.S. Mongolia Incident." Pacific Historical Review 82, no. 2 (November 2012): 248–78. http://dx.doi.org/10.1525/phr.2013.82.2.248.
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On December 23, 1910, the S.S. Mongolia arrived at the Port of Honolulu with 119 Filipinos aboard. The treatment of these passengers resulted in vigorous debates about Filipino labor mobility that impacted U.S.-Philippine relations, Hawaiian business needs, and health policies, as well as continental U.S. labor and sugar interests. From January through April 1911, officials in Washington, D.C., and the Philippines worked hard to stem fears about the health of Filipinos and maintain both the flow of these workers to Hawai‘i and the U.S.-Philippine political-legal relationship. Despite extensive regional protests, the acquisition of labor for sugar plantations and the preservation of U.S.-Philippine colonial ties ended up prevailing over nativist fears about the health and growing numbers of Filipinos in the United States.
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Hernandez, Carl Jayson D., Ivan Efreaim A. Gozum, and Charles Aldrin A. Delgado. "Community pantry as a form of Bayanihan in the light of Albert Camus’ concept of rebellion." XLinguae 17, no. 3 (June 2024): 13–23. http://dx.doi.org/10.18355/xl.2024.17.03.02.
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Filipinos are known for their traditional value called bayanihan. Bayanihan is a deeply embedded Filipino cultural idea symbolizing social solidarity and collaboration. During the COVID-19 pandemic, Filipinos created community pantries as a support system. This paper aims to analyze the idea of community pantry as a form of bayanihan through the Camusian perspective. The paper has three main parts. First, we will discuss the community pantry as a new form of bayanihan. This traditional value has been culturally passed to Filipinos and continues to live on as an identifier of the nation’s resiliency. Second, we will discuss Albert Camus’ concept of rebellion. Camus introduces the concept of the meridian, wherein one finds a sense of moderation in sharing the world’s struggle with their fellowmen. Third, we will attempt to reconcile Camus’ notion of rebellion and how the community pantries can be understood as a form of bayanihan. Hence, we propose that the meridian is present in the phenomenon of the community pantries as it manifests bayanihan as an act that shares Filipinos’ struggle during the COVID-19 pandemic.
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Sales, Joy. "‘Activism is not a Crime’: Confronting Counterinsurgency in the Filipino Diaspora." Journal of American-East Asian Relations 29, no. 3 (September 20, 2022): 300–332. http://dx.doi.org/10.1163/18765610-29030005.
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Abstract This article historicizes the transnational counterinsurgency that the U.S.-Philippine governments have conducted against diasporic Filipino/a/x activists. In examining the period of the Cold War to the early 2020s, it makes a case for recognizing existing continuities of counterinsurgency tactics targeted at Filipinos in the United States, such as extradition, deportation, surveillance, and assassination. The Philippine state’s resort to red-baiting during the Cold War and contemporary “red-tagging” has aimed at the elimination of communism and terrorism at home and beyond its national borders, at the expense of human rights. This long history of counterinsurgency also highlights the acceleration and formalization of diasporic Filipino organizations dedicated to promoting democracy in the Philippines during the period of martial law under President Ferdinand E. Marcos, showing how diasporic Filipinos organized opposition not only to dictatorship, but also U.S. support for violent regimes. The transnational opposition against Marcos and then President Rodrigo R. Duterte has characterized diasporic Filipinos as a primary component of democratic movements in both the United States and the Philippines who have linked domestic racial oppression to U.S. imperialism and state fascism in the Philippines.
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Policarpio, Monica Renee, Jeconiah Louis Dreisbach, Ana Grace R. Masalunga, and Feorillo A. Demeterio. "GENERATIONAL AND SEX DIFFERENCES AMONG FILIPINOS IN METRO MANILA IN THEIR PERCEPTIONS OF THE ATTRACTIVENESS OF LIGHT AND DARKCOMPLEXIONED MALE AND FEMALE MODELS." International Journal of Asia Pacific Studies 18, no. 2 (July 25, 2022): 255–84. http://dx.doi.org/10.21315/ijaps2022.18.2.11.
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Filipinos are said to have a higher appreciation for lighter skin complexion than the darker one. By manipulating the skin colours of some digitally created photographs of non-existent models, this article tested this Filipino attitude by surveying 527 respondents from Metro Manila. This research has not only validated the Filipinos’ appreciation for lighter skin complexion but also established the differences in how male and female respondents rate the attractiveness of light and dark-complexioned male and female models, as well as the differences in how respondents from Generations X and Z rate the attractiveness of the said clusters of models. This article has established the empirical significance in documenting the appreciation of Filipinos for the lighter skin colour and emphasising that aside from generational and sex variations, the sex variations of the models are major factors as well.
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Paligutan, P. James. "American Dream Deferred." Pacific Historical Review 90, no. 2 (2021): 233–60. http://dx.doi.org/10.1525/phr.2021.90.2.233.
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This article examines a unique migratory movement of Filipinos to America: Filipino nationals recruited by the U.S. Navy and Coast Guard between 1952 and 1970. Such recruits were seen as a solution to a mounting labor problem stemming from the Navy’s traditional use of minorities to fulfill duties as servants for naval officers. With African Americans' demands for equal opportunity reaching a crescendo during the Civil Rights era, the U.S. Navy looked to its former colony to replenish its supply of dark-skinned servants. Despite expectations of docility, however, such Filipino sailors were able to forge a culture of resistance manifested through non-confrontational acts of defiance, protest through official channels, and labor stoppage. Such actions ultimately resulted in the reversal of naval policy that relegated Filipinos to servile labor.
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Warde, Mirian Jorge. "Adaptações e traduções: cartilhas e livros de leitura “de americanos para filipinos” (início do século XX)." Cadernos de História da Educação 21 (August 4, 2022): e118. http://dx.doi.org/10.14393/che-v21-2022-118.
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A dominação dos Estados Unidos sobre as Filipinas, iniciada em 1898, foi o primeiro teste do modelo de colonização cultural que adotariam a partir de então em outros territórios. Representa uma modalidade de “relação transnacional” na qual as partes entraram em condições muito desiguais. Uma vez aniquilados os principais focos insurgentes, o governo dos EUA passou a investir pesadamente na escolarização dos filipinos selecionando e ajustando seus padrões educacionais. O artigo interroga os argumentos dos EUA para a dominação e focaliza os livros de leitura e as cartilhas traduzidos e adaptados para os estudantes filipinos como ferramentas primeiras do arsenal cultural utilizado.
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Finnegan, K., P. Tanabe, and J. Baker. "Addressing Opportunities & Misunderstandings of ASCP International Certification in the Philippines." American Journal of Clinical Pathology 156, Supplement_1 (October 1, 2021): S122. http://dx.doi.org/10.1093/ajcp/aqab191.260.
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Abstract Introduction/Objective The objective of this study is to identify the positive viewpoints and misunderstandings Filipino applicants have about the BOC’s international credential and credential maintenance programs. With a total of 10,836 MLS(ASCPi) certificants, the Philippines is the BOC’s largest and most successful international certification market. However, despite the Philippines being the BOC’s largest international certification market, the BOC only certifies about a third of eligible Filipino graduates each year. Therefore, to encourage additional interest in achieving BOC credentials and to eliminate misunderstanding surrounding the BOC’s Credential Maintenance Program (CMP), the ASCP BOC International Credentialing Committee created and deployed a survey. The purpose of the survey was to learn as much as possible about the medical laboratory scientist certification market in the Philippines, as well as determine what opportunities Filipino‘s were afforded after they earned their credential. The resulting report based on analysis of the survey results showed there are a number of issues affecting Filipino participation in the BOC’s credential and CMP offerings. Methods/Case Report 422 individuals from 44 countries of education participated in the survey. This study is a summary of results from the 265 Filipino respondents. Results (if a Case Study enter NA) This study confirmed a number of assertions the BOC had about the Filipino credential market. The most important of these assertions is MLS(ASCPi) certification is appealing to Philippine- educated individuals due to its portability (i.e., work eligibility, emigration, etc.). Conclusion The BOC should continue leaning into the portability of MLS(ASCPi) certification, but also needs to do a better job of promoting our other international certifications for which Filipinos may be eligible. The BOC needs to place greater emphasis on educating Filipinos on the importance of CMP and on what can be used for CE towards CMP. For example, the BOC needs to create an outreach campaign that helps Filipino credential holders understand CE earned for their PRC (i.e., Philippines-licensure requirements) can also be used for their CMP. Finally, considering the popularity of BOC certification in the Philippines, the BOC should work on creating more content that focuses on promoting the usefulness of pursing an advanced credential, the portability of certification, and the overall demystification of CMP.
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Dulay, Frinz Andrey, Rosemarie Liban, James Russell Rustia, Marjorie Mae Tayag, and Mary Caroline Castaño. "Generation Y and Z Filipino Consumers’ Purchasing Behavior on Electronic Products in Shopee and Lazada." Journal of Business and Management Studies 4, no. 1 (March 19, 2022): 294–305. http://dx.doi.org/10.32996/jbms.2022.4.1.30.
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Consumer Electronic Products are deemed essential in the new normal. Even with the increasing popularity of online marketplaces in the country, Filipinos are meticulous or careless in choosing a product. This pandemic has changed consumer behavior factors over the long term for further research - that is why this study aims to describe and identify the most influential purchasing behaviors of electronic products on Shopee and Lazada. Further understanding how the generations differ from each other’s purchasing behavior; Knowing also the preferred online marketplace by Filipinos. The researchers conducted a quantitative descriptive-comparative study to achieve the objectives and gather data through an online survey. From the results, Filipino consumers’ most influential purchasing behavior is the Product-Related Details. Filipinos wanted to physically assess the electronic product but with the restrictions of buying the product online. It is hard to base on all the product information, reviews, and feedback from other buyers.
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Garcia, Manuel B. "Sentiment Analysis of Tweets on Coronavirus Disease 2019 (COVID-19) Pandemic from Metro Manila, Philippines." Cybernetics and Information Technologies 20, no. 4 (November 1, 2020): 141–55. http://dx.doi.org/10.2478/cait-2020-0052.
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AbstractFrom the outbreak of a novel COronaVIrus Disease (COVID-19) in Wuhan to the first COVID-19 case in the Philippines, Filipinos have been enthusiastically engaging on Twitter to convey their sentiments. As such, this paper aims to identify the public opinion of Filipino twitter users concerning COVID-19 in three different timelines. Toward this goal, a total of 65,396 tweets related to COVID-19 were sent to data analysis using R Statistical Software. Results show that “mask”, “health”, “lockdown”, “outbreak”, “test”, “kit”, “university”, “alcohol”, and “suspension” were some of the most frequently occurring words in the tweets. The study further investigates Filipinos’ emotions regarding COVID-19 by calculating text polarity of the dataset. To date, this is the first paper to perform sentiment analysis on tweets pertaining to COVID-19 not only in the Filipino context but worldwide as well.
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Ogilvie, Anthony. "White Filipinos: Their Place in the Filipino Community." Filipino American National Historical Society Journal 9, no. 1 (2015): 10–14. http://dx.doi.org/10.1353/fil.2015.a908083.
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Taduran, Richard Jonathan O. "Exigencia de altura: un estudio sociológico sobre las preferencias de talla en jóvenes filipinos seleccionados en base a relaciones heterosexuales." Apuntes Universitarios 11, no. 3 (April 13, 2021): 197–209. http://dx.doi.org/10.17162/au.v11i3.701.
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La altura de una persona se ha convertido en un tema de creciente interés no solo en las ciencias biológicas sino también en las ciencias sociales. La altura de los filipinos rara vez se ha estudiado, y la preferencia de altura en la pareja romántica de filipinos nunca ha sido un tema de investigación. Se recopilaron datos de 100 estudiantes de la Universidad de Filipinas utilizando cuestionarios abiertos de encuestas cualitativas. Los resultados muestran que la mayoría de las mujeres encuestadas (96%) prefieren salir con hombres más altos que ellas. La explicación de las preferencias de altura basada en el género parece más prominente que la legitimación basada en la evolución.
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Suzuki, Nobue. "Carework and Migration: Japanese Perspectives on the Japan-Philippines Economic Partnership Agreement." Asian and Pacific Migration Journal 16, no. 3 (September 2007): 357–81. http://dx.doi.org/10.1177/011719680701600303.
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This paper details the context of the reception of Filipino careworkers under the Japan-Philippines Economic Partnership Agreement (JPEPA). Following the reduction in the deployment of Filipina/o entertainers in Japan since March 2005, the potential deployment of careworkers to Japan has generated much interest in the Philippines. However, many aspects of careworker migration are not well understood. The primary objective of this paper is thus to clarify the social conditions surrounding the JPEPA to better understand the various issues involved in carework in Japan. Towards this end, the paper discusses the following: the attempt of the state to reduce the costs of carework; state policies on foreign workers and the prospect of bringing in Filipino careworkers under the JPEPA; the responses of government institutions, medical and labor organizations to careworker migration; the process of careworker migration as provided in the JPEPA; and possibilities of cooperation between Filipinos already in Japan and incoming careworkers.
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Reyes, Raquel. "Rizal, Sex and Civilisation." MANUSYA 10, no. 4 (2007): 56–65. http://dx.doi.org/10.1163/26659077-01004004.
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This essay focuses on the work of the Filipino ilustrado, José Rizal, and his interest in the prevailing debate over whether the sexual behaviour of a culture reflects its level of civilisation. Spanish apologists for colonial rule had persistently argued that the Filipinos remained in many ways a backward and primitive people and delighted in alleging in support of their case that lasciviousness and promiscuity were widespread in the Philippines. These allegations caused deep offence to Rizal and his fellow propagandistas, who wanted, as a matter of patriotic honour, to repudiate such colonialist slurs. Through an examination of a selected sample of Rizal’s annotations to Antonio de Morga’s Sucesos de las Islas Filipinas, the author explores the ways in which Rizal sought to prove the civilized nature of his people through the assertion of female sexual chastity and sexual honour.
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Catedral, Lance Isidore Garcenila, Louis Mervyn Banua Leones, and Carlo Miguel Berba. "What Filipinos, the world’s number one Internet users, want to know about cancer: A Google search analysis from 2015 to 2019." Journal of Global Oncology 5, suppl (October 7, 2019): 23. http://dx.doi.org/10.1200/jgo.2019.5.suppl.23.
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23 Background: Filipinos were the world’s heaviest Internet users in 2018. It has been shown that they use the Internet to actively search for health-related information, but it has not yet been determined what kinds of information are sought. There is a gap in our present understanding of the information needs of the Filipino population in relation to cancer. The study assessed the cancer-related information needs of Filipinos using Internet search data from March 2015 to May 2019. Methods: A retrospective longitudinal study was done using Google AdWords Keyword Planner to identify search terms related to cancer from Internet users from the Philippines from June 2015 to May 2019. The identified search terms were assessed descriptively using Microsoft Excel version 16.26. The search terms were qualitatively categorized and described. Results: A total of 806 cancer-related search terms were identified, with 13,632,890 Google web searches, during the period under review. The top ten search terms with the highest monthly search volume in the Philippines (n=4,741,600, 34.78%) were “cancer,” “breast cancer,” “cervical cancer,” “prostate cancer,” “colon cancer,” “breast cancer symptoms,” “lung cancer,” “lung cancer symptoms,” “colon cancer symptoms,” and “lungs.” In this time period, Filipinos sought information on cancer-related signs and symptoms (n=3,307,640, 24.26%) and cancer treatment (n=604,070, 4.43%). Filipinos also searched for alternative, herbal, and natural cancer treatments, but the search volume accounted for a low percentage of the total searches (n=8,710, 0.06%). Searches for the search term, “cancer,” were highest on January to February, a trend observed from January 2016 to 2019. Conclusions: Our study provides insight into the cancer-related information needs of the Filipino population. This information may inform the development of targeted, cost-effective awareness campaigns through the Internet, which may be more effective if launched at the beginning of each year.
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Julia, Norlan. "Strengthening Filipino Migrants’ Faith through Popular Religiosity." Mission Studies 33, no. 3 (November 8, 2016): 352–75. http://dx.doi.org/10.1163/15733831-12341467.
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The introduction of popular religious practices traditionally held during major liturgical feasts in the Philippines has gathered Filipino migrants in Norwich, United Kingdom, into a dynamic ecclesial community. It has sustained their faith even as they struggle to face the many challenges of living and working abroad and keeping the faith without the comforts and certainties provided by a predominantly Catholic culture at home. They draw courage and consolation from participating in the year-round activities in their Filipino chaplaincies. The author’s pastoral voluntary work in the United Kingdom has been an experience of building an ecclesial community of Filipinos in diaspora, of providing means of support amidst crisis, and of accompanying them in their journey towards a better life and a more meaningful relationship with God. The paper proceeds in three steps. First, it enumerates the challenges faced by Filipino migrants in the practice of their Catholic faith. Second, it illustrates how these challenges were met through the introduction of religious traditions commonly practiced in the Philippines. Third, it offers some theological insights on the power of popular piety to nourish the faith of Filipino migrants and to form them to become dynamic agents of evangelization. References are made to some points raised by Pope Francis on popular piety in his recent apostolic exhortation, Evangelii Gaudium. 在菲律宾主要的礼拜仪式的宴餐节日期间，传统上盛行的宗教操练会集了在挪威和英国的菲律宾移民，他们成为了生机勃勃的教会团体。即使他们面对在国外生活和工作的种种挑战，以及在没有国内那种天主教文化的舒适和把握的情况下，依然保持信仰的挑战，这种教会团体帮助维持了他们的信仰。他们在参与菲律宾的宗教年度活动中找到了勇气和安慰。本文作者在英国的志愿牧养工作就是在移民中建立菲律宾教会群体，在危机中提供支援，并伴随他们的旅途，走向更好的生活及与上帝建立更有意义的关系。 本文有三步。第一，列举菲律宾移民在操练天主教信仰上面对的挑战； 第二，说明这些挑战是怎样透过介绍菲律宾普遍操练的宗教传统而得到解决的；第三，提供一些神学见解，这些见解就是关于普遍虔诚的能力可以来培养菲律宾移民的信仰，以及栽培他们成为福音使者。也会参考教皇弗朗西斯一世最近的使徒劝勉 Evangelii Gaudium 中提及的关于普遍虔诚的某些观点。 El introducir prácticas religiosas populares tradicionalmente realizadas durante las principales fiestas litúrgicas en las Filipinas ha posibilitado la formación de una comunidad eclesiástica dinámica entre los migrantes filipinos de Norwich en el Reino Unido, Ha fortalecido su fe, aún en medio de los numerosos desafíos que enfrentan al vivir y trabajar en el extranjero; y les ha ayudado a mantener su fe sin las comodidades y seguridades proporcionadas por una cultura predominantemente católica en su país de origen. Se fortalecen y reciben consuelo al participar de las actividades realizadas durante todo el año en sus capillas filipinas. El trabajo pastoral voluntario del autor en el Reino Unido ha sido el de construir una comunidad eclesial de filipinos en la diáspora, de dar apoyo en medio de crisis, y de acompañarles en su caminar hacia una vida mejor y a tener una relación más profunda con Dios. Este artículo se divide en tres secciones. En primer lugar, se enumeran los desafíos que los migrantes Filipinos han enfrentado en la práctica de su fe católica. En segundo lugar, se explica cómo se enfrentaron estos desafíos al introducir prácticas religiosas comúnmente practicadas en las Filipinas. En tercer lugar, ofrece algunas reflexiones teológicas sobre el poder de la piedad popular para nutrir la fe de los migrantes filipinos y para formarlos como agentes dinámicos de evangelización. Se hace referencia a algunas cuestiones planteadas por Francisco sobre la piedad popular en su reciente exhortación apostólica Evangelii Gaudium. This article is in English.
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Policarpio, Monica Renee, Jeconiah Louis Dreisbach, Ana Grace R. Masalunga, Arvir Redondo, and Feorillo Petronilo A. Demeterio III. "Generational and Gender Differences on the Perception of the Attractiveness of the Darker Skin Complexion by Filipinos in Metro Manila." Revista Colombiana de Psicología 31, no. 2 (July 18, 2022): 93–104. http://dx.doi.org/10.15446/rcp.v31n2.100516.
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Filipinos are said to have high esteem for the lighter skin complexion, and lower esteem for the darker one. By manipulating the skin colors some digitally created photographs of non-existent models, this paper empirically and quantitatively explored this Filipino attitude by surveying 527 respondents from Metro Manila, the metropolitan capital of the Philippines. This research was able to validate the Filipinos’ higher esteem for lighter skin complexion in general. However, generational variation was detected in the sense that Generation x respondents have a higher esteem for the lighter skin complexion, while Generation z respondents no longer have. Furthermore, gender variation was also detected in the sense male respondents have a wider divergence on how they highly esteem the lighter skin complexion against the darker one, compared to their female counterparts. This paper is significant in empirically documenting this Filipino esteem for the lighter skin color, as well as in pointing out that such esteem is shaped by generational and gender variations among the respondents.
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Rodrigo Concepcion Morales and Mark Ivan Mallare Gomez. "Interactional Voices from Newspaper Editorials: A Filipino-American Contrastive Study." Open Access Research Journal of Multidisciplinary Studies 7, no. 2 (May 30, 2024): 098–109. http://dx.doi.org/10.53022/oarjms.2024.7.2.0029.
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Using categorization of interactive metadiscourse, the present study attempted to contrastively compare editorials of two writing cultures, Filipinos and Americans. The objectives of the study were identifying the cultural features revealed by the Filipino editorialists and Anglo-American editorialists, and determining how the two writing cultures differ in the utilization of interactional metadiscourse resources in their editorials. A total of 180 editorials served as the corpus of the study; 90 from the Philippine Daily Inquirers (PDY) and 90 from the New York Times (NYT). The findings revealed that American editorialists significantly employed metadiscource resources as compared to Filipino editorialists specifically the employment of code glosses and transitional devices. This can be attributed to their writing confidence in utilizing their native language for Americans, while second language for Filipinos. Cultural, political, and social realities also play a critical role in the utilization of metadiscoursal resources in writing.The pedagogical implications were provided for future research directions.
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Del Rosario, Kris Anne, and Inero Ancho. "Unfolding of Filipino School Leadership Experiences in Doha, Qatar." Asian Journal of University Education 16, no. 1 (April 28, 2020): 97. http://dx.doi.org/10.24191/ajue.v16i1.8987.
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Due to internationalization, Qatar is hiring foreign educators and leaders to share expertise in their country. Filipinos are mostly hired as domestic helpers, yet there are also Filipino leaders in educational institutions that exist, particularly in the capital city Doha. The researchers find it significant to examine the experiences of Filipino teachers abroad, due to the rising number of educators and school leaders in Qatar. Romanowski et al. (2018) cited that there is a very few studies regarding principalship and diversity of educators notwithstanding the enormous knowledge of research that emphasize leadership in school and diversity of students. The study attempts to unfold the lived experiences of Filipino school managers in international schools in Doha, Qatar specifically with: 1) the experiences of Filipino school managers in terms of: (a) Planning; (b) Organizing; (c) Leading and (d) Controlling. 2) The challenges of being a school leader in international schools in Doha. Four (4) themes emerged from the study with subthemes that depicted the experiences and challenges of Filipino school leaders. Theme 1 explains the Filipino school leaders in complying with mandates and policies. Theme 2 discusses the Filipino school leaders in adapting with culture. Theme 3 defines the Filipino school leaders conforming with programs. Theme 4 depicts the Filipino school leaders in conforming with resources. The study is beneficial to the aspiring and current school leaders not only to Filipinos, but also to other nationalities interested in or are presently managing international schools in Doha.
KEYWORDS: school leadership, school management, Filipino principals, experiences, culture
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ORTUÑO CASANOVA, Rocío. "FILITERATURA: BASE DE DATOS RELACIONAL EN HEURIST DE LITERATURA EN ESPAÑOL EN FILIPINAS Y SOBRE FILIPINAS." Signa: Revista de la Asociación Española de Semiótica 30 (January 6, 2021): 109. http://dx.doi.org/10.5944/signa.vol30.2021.29300.
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Resumen: Filipinas ha sido siempre un tema marginal en los estudios hispánicos. Sin embargo, la producción en español desde y sobre la excolonia fue abundante y tuvo cierta trascendencia política y cultural durante la Edad de Plata. Para dar visibilidad a esta literatura y asentar las bases de una historia de la literatura filipina y sobre Filipinas en español, se ha creado Filiteratura. Filiteratura es una base de datos relacional construida en Heurist que reúne literatura comprendida en lo que hoy se conoce como filipiniana: obras en español publicadas en Filipinas (por filipinos o no) y obras en español publicadas sobre Filipinas en cualquier otro lugar del mundo entre 1850 y 1973. La base de datos conecta con diversas bibliotecas y repositorios físicos y online para facilitar el acceso y el estudio cuantitativo de estas obras. Asimismo, incluye información relacionada con los autores y sus obras como periódicos, imprentas y premios literarios, que permiten una reconstrucción del campo literario en torno a Filipinas y la conexión con otros proyectos sobre bibliografía, prensa periódica y traducción en el mundo hispánico.Abstract: The Philippines has always been a marginal topic in Hispanic Studies. However, between 1868 and 1936, there was a relevant amount of literary production in Spanish about and from the ex colony. It had some political and cultural importance as well. Filiteratura has been created in order to make this literature visible and to set the grounds for a History of Literature in Spanish from and about the Philippines. It is a relational database built on Heurist that gathers filipiniana literature, that is, works in Spanish published in the Philippines (by Filipinos or by other nationals), and works in Spanish about the Philippines published in any other place in the world, between 1850 and 1973. The relational database connects with several libraries and online repositories to facilitate the access and study of these works. It also includes information related to other components of the literary field such as newspapers, publishers and literary awards to which authors and works are connected. This allows a reconstruction of the literary field around the Philippine and linkages with other projects about bibliography, periodical press and translation in the hispanic world.
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Darwin V. Mendoza. "Analysis Of The Filipino Brand Of Customer Service In The Accommodation Sector." Journal of Namibian Studies : History Politics Culture 33 (March 20, 2023): 4685–704. http://dx.doi.org/10.59670/jns.v33i.2830.
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In recent times, accommodation and hospitality industry is one of the fastest growing sectors because of significant tourism campaigns, government efforts, and development of economy. This industry requires manpower who are proactive and compassionate to their guests. Filipinos manifested such qualities which made the country as the supplier of manpower to other countries. The purpose of this study was to determine the Filipino brands that represent the hospitality manpower and explore the actions that demonstrate these qualities. Thirty-two (32) participants were purposively sampled, 16 as front desk officers in hotels Zamboanga City and 16 as general customers. Findings indicated that there were major characters that Filipino workers in accommodation industry demonstrated. Some of the character include dedication, Filipino warmth, friendly, tactful, and articulate. The natural disposition of Filipinos to be happy and friendly plays a significant role in customer service interactions, making customers feel welcomed and valued. Filipino brand of customer service in the accommodation industry is built on a foundation of hospitality, positive attitudes, and a genuine desire to ensure customer satisfaction. These characteristics, along with the training and proactive management of human resources, contribute to the growth and success of the accommodation industry in the Philippines, attracting more tourists and foreign business travelers to the country.
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Tsuji, Takashi. "Exploring the Philippine Society and Culture in Monkey Folktales." Southeastern Philippines Journal of Research and Development 28, no. 1 (April 28, 2023): 31–47. http://dx.doi.org/10.53899/spjrd.v28i1.240.
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This paper analyzes the structure and content of Philippine folktales featuring monkeys (hereinafter referred to as “Filipino monkey folktales”) based on a literature review to explore Philippine society and culture. Subsequently, this paper highlights 20 cases of Filipino monkey folktales. These cases are classified: (1) nine villain type, (2) six human-origin type, (3) two prince type, (4) two trickster type, and (5) one demon type. It is observed that 15 out of 20 cases were “villain type” and “human-origin type.” Thus, it can be deduced that Filipino monkey folktales present relatively negative images of monkeys. This depiction reflects the negative aspects of human thinking and behavior, and it is thought that monkey folktales are often told to educate children and maintain social order. In other words, it can be said that monkey folktales are an honest projection of Filipino morals, human relationships, and social norms. For Filipinos, the monkey that appears in folklore is thought to play the role of a mirror, helping them reflect on themselves to ensure that their behavior is socially acceptable; thus, monkey folktales emphasize social norms. Finally, this paper concludes that the reciprocal relationships that Filipinos value the most are social and cultural norms, contrary to the cunning andselfishness exhibited by monkeys in folklore.
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Angoluan, Krisha Camille. "Speaking in Two Tongues:." JELA (Journal of English Language Teaching, Literature and Applied Linguistics) 6, no. 1 (June 21, 2024): 13–23. http://dx.doi.org/10.37742/jela.v6i1.114.
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The Philippines comprises 7, 641 islands and with it, an approximately 170 languages spoken by almost 104 million Filipinos. Because of this, Filipinos are naturally bi/multilingual. Bilingualism is also a widely studied topic in the field of language education. In this study, however, a narrative inquiry is used to determine the advantages, disadvantages, strategies and views of the subject towards bilingualism. The subject’s life narrative being bilingual was written based on the result of the interview and an unstructured questionnaire. From the data, codes were extracted and were discussed in the paper. The experience of the participant is a mirror of the linguistic experience of Filipinos where children acquire their mother tongue used in their communities. Then at a very young age, they also learn another language, almost always Filipino because this is what is used in Philippine schools. A conscious effort is then used to learn English, the second language of the country. Other languages learned are either for personal or practical reasons. It is indeed very difficult for the general public to get by without knowing English these days.
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Torres, Gian Carlo S., and John Rey B. Macindo. "Cross-Cultural Validation Into Filipino of the Consumer Assessment of Health-Care Providers and Systems Surgical Care Survey (S-CAHPS)." Journal of Patient Experience 7, no. 6 (March 23, 2020): 1136–43. http://dx.doi.org/10.1177/2374373520910027.
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Surgical experience is increasingly being recognized; however, Consumer Assessment of Health-Care Providers and Systems Surgical Care Survey (S-CAHPS), the tool for surgical experience, is available in English and Spanish only. To measure surgical experience among Filipinos, a culturally appropriate version should be validated. This study culturally adapted the S-CAHPS into Filipino. A five-step cross-cultural validation study was conducted. Language experts conducted forward translation, back translation, and panel reconciliation. Pretesting included content validation and pretesting of the Filipino S-CAHPS. Field testing involved 55 purposively selected postoperative patients who completed a 3-part survey from March to July 2018. The English S-CAHPS was reduced to 34 items to account cultural variations, yielding an item content validity index (I-CV) of 1.00. One-sample t test and Bland–Altman plots showed good linguistic equivalence. Correlation coefficients were ≥0.30, suggestive of good conceptual equivalence. Cronbach’s alpha values were 0.83 and 0.85 indicative of good reliability. The Filipino S-CAHPS showed acceptable psychometric properties. It is a valid and culturally appropriate instrument to measure surgical experience among Filipinos which can be utilized for quality improvement measures on both practice and policy levels.
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Lamanilao, Randy P., and Francis Mervin L. Agdana. "Acculturation of American English as Philippine English: An affective critique." International Journal of Multidisciplinary Research and Growth Evaluation 5, no. 1 (2024): 453–58. http://dx.doi.org/10.54660/.ijmrge.2024.5.1.453-458.
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This paper posits that Philippine English is a Filipino nativized variant of General American English, a unique linguistic outcome shaped by the historical imprints of Western Colonialism under Spain and the United States. Employing a Qualitative Research design, specifically a reader-response critique, the study delves into the acculturated lexicon processing of Philippine English. The findings indicate that English has evolved into the functional native tongue of Filipinos, serving diverse functions across linguistic and cultural groups. Filipinos demonstrate a tendency to overgeneralize word meanings and utilize derivational suffixes creatively. Notably, the preservation and widespread use of archaic or obsolete words persist in contemporary discourse. The Filipino English lexicon showcases analogical constructions, clippings, and coined words, contributing to the evolution of language. Spanish loanwords further enrich this linguistic tapestry. The study concludes that Philippine English is indeed a Filipino nativized variant of General American English. Recommendations include the creation of a monograph detailing English words and their functions in the Philippine context. Additionally, educators are urged to disseminate research insights within educational institutions or to higher authorities, fostering a deeper understanding of Philippine English and informing potential language education enhancements.
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Bumanglag, Charlene, Stephanie Mikhail, Renee Rumler, James Davis, and Deborah Goebert. "77 METHODS FOR IDENTIFYING FILIPINO GENDER MINORITIES AND MENTAL HEALTH RISKS IN ELECTRONIC HEALTH RECORDS." Journal of Clinical and Translational Science 7, s1 (April 2023): 21. http://dx.doi.org/10.1017/cts.2023.161.
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OBJECTIVES/GOALS: Aim 1: To explore methodologies to identify gender minorities, and Filipinos, separately, in an electronic health record system. Aim 2: To characterize the similarities and differences in demographic, socioeconomic, and mental health of Filipinos gender minorities compared to Native Hawaiian Pacific Islanders, and White/ European Americans. METHODS/STUDY POPULATION: This study was approved by the University of Hawaii Institutional Review Board. Cross-sectional retrospective data were obtained from a collaborative community clinic’s electronic health record system. Patients were age 18 and older with a clinical diagnosis for gender dysphoria and from Native Hawaiian Pacific Islander, White/ European American, and Filipino backgrounds. RESULTS/ANTICIPATED RESULTS: Preliminary data revealed that 11% of the clinical population were diagnosed with gender dysphoria (N=373) with 57.6% (n=215) who met the inclusion criteria with complete health registration forms. Patients were from Filipino (21.8%), Native Hawaiian Pacific Islander (23.3%), White/ European American (31.6%), and multiethnic (23.3%) backgrounds. Most patients reported mental health (e.g., depression) conditions (50.6%-64.7%). Further statistical analyses will reveal if Filipinos have higher or lower levels of anxiety, depression, and suicide risks than Native Hawaiian Pacific Islander, and White/ European American gender minority individuals. DISCUSSION/SIGNIFICANCE: In Hawaii, one person dies by suicide every two days; suicide is the lead cause of fatal injuries. Study findings can inform future methodology studies to identify gender minorities and develop culturally relevant gender affirming mental health programs for gender minorities.
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De Souza, Andrea Luiza Fontes Resende. "Os movimentos antibases nas Filipinas e Acordo de Bases Militares com os EUA." Brazilian Journal of International Relations 11, no. 3 (December 23, 2022): 490–512. http://dx.doi.org/10.36311/2237-7743.2022.v11n3.p490-512.
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Durante 45 anos de negociações sobre a presença e permanência das bases militares dos EUA nas Filipinas, os EUA conseguiu sobrepor suas preferências sob os interesses das Filipinas. Contudo, em setembro de 1991, algo inesperado ocorre: o senado filipino rejeita um novo tratado cujo um dos termos era a permanência das bases americanas no país. Com este resultado, as grandes bases dos Estados Unidos foram permanentemente fechadas. Sabendo que o movimento antibases nas Filipinas cresceu exponencialmente entre 1980 e 1990, este artigo se propõe a analisar pela ótica dos jogos de dois níveis de Putnam, como e se o movimento antibases teve alguma influência sobre o resultado de 1991. Maior destaque é dado ao nível II (nível doméstico) e como grupos domésticos podem interferir no nível I (internacional) onde ocorrem as negociações. Ao final de uma profunda exploração sobre o contexto em que as negociações ocorreram entre 1946 e 1991, é possível compreender dois pontos sobre as negociações de 1991: de fato a coalisão de vários movimentos sociais que aderiram à pauta “antibases” conseguiu se politizar o suficiente para penetrar na elite política e contrabalancear o jogo a favor das minorias; e que os negociadores dos EUA inesperadamente ignoraram o peso que estes movimentos poderiam ter sobre os negociadores filipinos.