Ateneo de Manila University: Journals Online
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Transforming (Sub)Regional Order(s): The Three-Layered Order of the Greater Mekong Subregion
No full textThe Greater Mekong Subregion (GMS) is a subregion in Southeast Asia, where regional development is influenced by ‘order.’ This order is complicated by international superpowers (US, China, Japan, Australia, India), ASEAN’s political and economic configurations, and the subregional order of GMS’s political and economic interests. Each order has different characteristics and intentions, constituted by two sets of power relations: (1) the relations between cross-regional order and regional initiatives, and (2) the relations between regional and subregional order that affect GMS member countries. With these power relations, this paper argues that there is a three-layered order shaping GMS geopolitics, which is formed by the rivalry among the US, China, Japan and a set of economic and political ideologies. This order is reconfiguring power relations and shaping regional development trajectory, particularly regional transportation development, which in turn is transforming the GMS member countries and the Greater Mekong Subregion Economic Cooperation Program
Colonial Mobility and the Biopolitics of the Colonial Non-Place
Full text linkBy approaching Namcheon Kim’s short story “On the Road” (1939) from the new mobilities paradigm, this paper explores the paradoxical relationship between the colonial government and the postcolonial politics in late colonial Korea. In this short story, the Korean territories in the late 1930s are represented as colonial “non-places,” in which is exercised imperialistic biopower through colonial mobility. The Korean people residing in the non-places are characterized as bare lives on-the-move who only seek to survive, yielding their political rights to the imperialistic biopower. Thereby, this short story demonstrates the reorganization of the colonial territory as a colonial non-place and the transformation of the Korean population into colonial subjects in order to stabilize the Japanese colonial regime. However, considering thatthe bare lives on-the-move are divested of any identity, relations, and history, the colonial nonplace might be construed to be disclosing the vulnerability of the Japanese colonial regime and, thus, the possibility of postcolonial politics
Slow and Quick Violence: Illnesses and Injuries in America Is in the Heart
Full text linkThis article aims to offer a new route into the study of Carlos Bulosan’s America Is in the Heart by going beyond the usual sociocultural focus and turning instead to the material, specifically the illnesses and injuries borne by Filipino bodies—tuberculosis, syphilis, hunger, injuries, even death—to learn about their colonial and migrant experiences. In the novel, tuberculosis affects working-class migrant Filipinos disproportionately in both the Philippines and the United States of America. Migrant Filipinos are also constantly haunted by hunger and are always injured, or even shot; and working-class women frequently die from syphilis. Applying ecocritical theories to study the entanglement between the novel’s material and social environment, this article argues that human bodies are socialized bodies: the Filipino characters’ bodily illnesses and injuries are testimony to the cruel social injustices they have suffered. This article further uses Rob Nixon’s concept of “slow violence” to argue that tuberculosis, syphilis, and hunger are manifestations of the slow violence that bring into light the hidden cost of colonialism, racism, sexism, and class oppression, while images of shot or beaten Filipino bodies are “quick violence” that force us to face the bloodiness of racial oppression directly. Lastly, this article examines where healing and hope for resistance lie
Signs of Pandemic, Symbols of Hope: A Sketch of Pastoral Work in Liturgy
Full text linkBearing in mind that the faithful have already experienced the different impacts of COVID-19 in their daily life, pastoral workers need to find new ways of respecting the liturgical norms while also inviting and sustaining the spiritual motivation of the faithful to personally participate in liturgy. One possibility is through juxtaposing the signs of the pandemic encountered in our daily life with the symbols of liturgical celebration. To this end, pastoral workers need to facilitate an appropriate symbolicengagement process during liturgy
Identifying the Dominant Ecological Worldviews of Community Leaders and the Influences These Have in Managing Conservation Areas in Ghana
Full text linkThis study was set on the premise of a research question that sought to identify the dominant ecological worldviews of Community Resources Management Area (CREMA) leaders and the influences these have on the management prescriptions of their conservation areas. The relevance of the question was to identify whether the CREMA leaders subscribed to an eco-centric or an anthropocentric worldview which could have direct consequences for the control of resource levels of utilization after the devolution of authority. A phenomenological approach was thus applied to collect data from nine selected conservation leaders from three different CREMAs. Their ecological worldviews were found to be mixed—depending on the ecological worldview domain, the CREMA leaders showed leanings toward stances ranging from complete eco-centrism to ambivalent eco-centrism and ambivalent anthropocentrism. The findings, however, mostly suggested that the dominant ecological worldviews of the CREMA leaders were eco-centric and not anthropocentric. They exercised the middle ground, i.e., ambivalent ecological worldviews stances, to influence sustainable natural resource utilization while complete eco-centric worldviews were applied to protect balances in ecological functions. The leaders applied these determinations to promote the dual purposes of the CREMAs as they were set up for nature conservation and socio-economic development in Ghana. The study also recommends that the findings should be explored further to develop adaptable criteria that include ecological worldviews in the selection of CREMA leaders
THE FACE-TO-FACE PROVOKES WISDOM OF LOVE Levinas’ ethical view on knowledge and truth
Full text linkIn a “loving struggle” with the often-misunderstood phenomenology of the ‘Face,’ Roger Burggraeve critically explicitates how Levinas goes beyond Husserl’s notion of “the intentionality of consciousness.” In a first movement, Burggraeve points out the paradoxical “epiphenomenality”of the Face. It is beyond perception and representation. Unlike the I who discloses the meaning of the Other, the Face as “epiphany” makes meaning arise before the I and reveals itself as the origin of meaning. The Face escapes the images and ideas of the I. Here, Levinas speaks of “exteriority” not as “spatial distance” but as absolutely different. In a second movement, Burggraeve deepens the positive meaning of the Face as expression and revelation. An absence in its presence, the Face is an “expression of the invisible by the visible” through the glance and the word of the Other. In this sense, the Face of the Other teaches the I something incredibly new. Escaping the grasp of the I and forever a surprise, the Face obliges the I to listen to a new meaning of knowledge and truth based on ethical responsibility.In a third movement, the Face manifests its radical alterity. Absolute experience is not disclosure but revelation. The Face arouses “a traumatism of astonishment” to promote the Wisdom of Love which is spelled out as respect,ethical responsibility, and justice for the Other. Only then is there beyond recognition, a true acknowledgement of the Other
