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The Virgin of the vulnerable lake: Catholic engagement with climate change in the Philippines
No full textIn the Philippines, popular belief has it that the image of the Virgen de Caysasay was fished out of the Pansipit River in 1603. Since then, many miraculous healing events, mostly involving water, have been credited to it. The prevalence of water highlights the vulnerability of physical bodies against the onslaught of environmental destruction that comes with climate change. In the Climate Links Report on Climate Change Vulnerability (2017), it was shown that the Philippines’ agricultural and water resources are already strained due to multiple factors, including susceptibility to extreme weather conditions. Using the example of the Virgen de Caysasay, this paper examines Catholic engagement with climate change, specifically the pastoral letters of the Catholic Bishop Conference of the Philippines (CBCP) pertaining to climate change and the various responses of the faithful vis-a-vis the extreme vulnerability of the different bodies of water in the Caysasay region. I argue that, in the case of the Virgen de Caysasay, the vulnerabilities of the community—of the bodies of water and of sacred spaces by virtue of them being assigned as such due to religious practices—reveal the dissonance between what the local Catholic Church imparts and communicates through its CBCP pastoral letters on the environment to the faithful community and the realities on the ground. © 2020 by the author
Ranjivi terapeutski vodeni prostori Djevice iz Caysasayja (Virgen de Caysasay)
Get PDFThe Virgen de Caysasay is one of the oldest manifestations of the Virgin Mary in the Philippines.
According to popular belief, a fisherman netted her statue in the Pansipit River in
1603. Many miraculous healing events, mostly involving water, have been attributed to her.
Despite the devastating effects of the climate crisis, Caysasay water spaces endure as therapeutic,
healing, and ritual places. This essay examines the interlocking dynamics and vulnerabilities
of bodies of water associated with the Virgen de Caysasay, their contextual sacred
spaces where pieties are performed, and their surrounding communities.Djevica iz Caysasayja (Virgen de Caysasay) jedno je od najstarijih očitovanja Djevice Marije
na Filipinima. Prema narodnom vjerovanju, jedan je ribar ulovio njezin kip u svoju mrežu
na rijeci Pansipit 1603. godine. Pripisuju joj se mnoga čudesna iscjeljenja, uglavnom vodom.
Usprkos razornim učincima klimatske krize, vodeni prostori Caysasayja odolijevaju
vremenu kao terapeutska, ljekovita i ritualna mjesta. U članku se ispituju međusobna dinamika
i ranjivost vodenih prostora povezanih s Djevicom iz Caysasayja, kontekstualiziranih
svetih mjesta na kojima se izvode pobožnosti i okolnih zajednica
Kumakalam na sikmura: Hunger as Filipino women\u27s awakening to ecofeminist consciousness
No full textIn the Philippines, The vernacular kumakalam na sikmura (literally translated as gnawing of the stomach ) is used as an image of hunger, a profound experiential event. Hunger as an embodied experience highlights the reciprocity of the body and the world, and the vulnerability of our embodiment is precisely the thread that weaves our embodied experiences together. The body in pain articulated by kumakalam na sikmura in turn becomes a foundational moral experience that will help frame an ecofeminist praxis responsive to issues surrounding women and nature
The contours of religion through the narrated photographs of Philippine catholic university students
No full textThe study claims that religion is tangibly present at a Catholic university in the Philippines. Examining the participants’ views of religion yielded the following contours: a. Well-being; b. Connections; c. Service-Oriented; d. Dispositions; e. Higher Value; f. Metaphysical; and g. Encompassing. These contours are consistent with contemporary theories of religion on how people worldwide create and re-create their sacred worlds and often utilise physical landscapes where they are located as material resources. The use of phenomenology in the present study emphasises religion’s embeddedness in physical space yet simultaneously encompasses the spiritual or metaphysical areas and areas in- between, where young people manifest religion in the interconnections and interstices and crevices of spaces, real or imagined. The research affirms Graham Rossiter’s view that Catholic educators must be able to draw out young peoples’ contemporary meanings of religion and spirituality to draw out a possibility of Catholic universities becoming transformative spaces for students to express their religious and spiritual views
Eros in everyday living: Sensuousness can heal ecological destruction
No full textPlato had skillfully spun Eros into something that speaks of desire only as the quest for the One, the True, the Good and the Beautiful. Of course these are all rational undertakings to be achieved when one has mastery over one\u27s body, which is tempered by countless hours of gymnastics and sports, and possession of a sharp, penetrating mind attuned to reflections of perfect geometry. But what about eroticism in everyday life? What about the intense desire that is embodied, carnal and personal? But Eros has a different meaning that is pre-Plato. The word erotic comes from the Greek word Eros, the personification of love in all aspects born of Chaos, and personifying creative power and harmony. I believe that everything is in fact permeated with sensuousness owing to our possession of bodies. What if we appeal to this fundamental physiological as well as psychological makeup? Don\u27t we all share this basic sensuousness and we respond accordingly when this is provoked and encouraged? Recovering, re-envisioning Eros has implications to Earth-care as well. When we celebrate the body in the way that shows self-care and compassion; indeed, when one is accepting of one\u27s own eroticism, the world begins to change. Our Earth benefits surely from a more embodied thinking, feeling and doing
Justice as cry of the earth: The book of revelation in Shin Megami Tensei: Devil survivor 2
No full textThe article explores the apocalyptic themes in a popular Japanese video game, Shin Megami Tensei: Devil Survivor 2 by juxtaposing it with The Book of Revelation. Apocalypse means a vision. The Book of Revelation is the most widely held epitome of visions and dreams, which is paradoxically about the end, and hope for the salvation, of the world. Devil Survivor 2 alludes to the biblical apocalypse through the preponderance of sevens. A close reading of both The Book of Revelation and Devil Survivor 2 reveals that suffering is a result of believing that only ourselves matter, when we lack compassion towards other people, including earth, and when we do not hear the cries of those who have been robbed, and left to die, by the roadside. Justice for earth is construed as the end of suffering that marks a new heaven and a new earth
Indecent theology as catachrestic postcolonial method: Gayatri Spivak and Asian Catholic women
No full textThis paper claims that despite diverse cultural frameworks Ecclesia of Women in Asia, a self-declared feminist theologian\u27s group, use on issues surrounding body and sexuality in its book, Body and Sexuality: Theological-Pastoral Perspectives of Women in Asia (Quezon City: Ateneo de Manila Press, 2007), the articles in the book reflect a postcolonial methodology which fits into what Gayatri Spivak deems as catachresis which she defines as “the act of ‘reversing, displacing, and seizing the apparatus of value-coding.” Thus, indecent theology as a catachrestic term captures a particularly postcolonial methodology in the way EWA triangulates gender, religion and ethnicity to challenge women’s exclusion in the mainstream (masculinist) theologies as well as expose the implicit ethnocentricism in Western feminist theologies
Hunger, gender, nature: Exploring the nexus of body, sexuality and nature in ecofeminism
No full textEcofeminism posits that there is parallelism between the destruction of nature and oppression of women, and the split between humanity and nature reflects the split between men and women. Like other feminist thoughts, ecofeminism is no means a homogenous body of thought. However, the thread, which connects ecofeminist thoughts, is its critique of patriarchal nature of western society and that the existence of dualistic, hierarchical thinking props the continuing ecological destruction. Ecofeminism necessarily engages with women\u27s embodiment as sexed beings. Ecofeminists emphasizes human embodiment and embeddedness and how both impact to women. Yet, this also brings a dilemma: how should ecofeminists regard the womennature connection? Is it liberating or oppressive? For affinity ecofeminists, affirmation of women\u27s experience becomes an end in itself-the realization and celebration of the feminine in women\u27s bodies or nature is a way to counteract the debilitating effect of dualism. For difference ecofeminists, affinity ecofeminists are trapped, romantic Earth mothers who failed to realize that when we speak of women\u27s experience, it is never pure, unmediated\u27, or untrammeled. There is thus a need to re-evaluate this experience. This study argues that hunger as both feminist and ecological concern provides a context for ecofeminism to consolidate/intersect/reweave its seemingly differing theories and views on body as manifested in its two main positions: affinity ecofeminism and difference ecofeminism. Hunger as an embodied experience is nexus for ecofeminism because it highlights the biological body, which gives it a sense of historicity (due to hunger\u27s painful insistence by mobilizing all organs of the body to pay attention to it) and at the same time a sense of continuity with non-human bodies. Hunger as a lived experience is nexus as it reveals the vulnerability of embodiment-the body is a set of associations and stereotypes that are often assumed to be “natural” or obvious but instead are complex, highly nuanced networks of values and interests controlled implicitly (and at times explicitly) by those in power. This then resolves the tension between the two strands of ecofeminism by rendering essentialism as false dilemma. This study shows how an ethic of care for nature is a sensible offshoot of reflecting on hunger as an ecofeminist issue/concern
On the two-language approach to language of faith: An exploration of a hermeneutical problem
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