Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines

Bautista, Julius; Bräunlein, Peter J.

doi:10.1353/phs.2014.0027

Cited by 8 publications

(8 citation statements)

References 24 publications

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“…The exceptions highlight where more methodological conversation is needed. For example, Bautista and Bräunlein (2014) studied Passion rituals in the Philippines, and they were confronted with the opportunity to engage fully in the ritual. That is, to be crucified.…”

Section: Discussionmentioning

confidence: 99%

Everyday Ritual and Ethnographic Practice: Two Cases Showing the Importance of Embodiment and Reflexivity

Cain

Scrivner

2021

Journal of Contemporary Ethnography

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Moments of ritual reveal symbolic meanings, reinforce boundaries of the social group, and tie actors to one another. Because rituals are so important to social life, ethnographers must be attuned to both institutionalized and everyday rituals of their sites. However, methodological literature rarely discusses how everyday rituals should be treated during data collection, analysis, or presentation. We use data from two ethnographic sites—a yoga studio and training for health care volunteers—to illustrate the challenges of observing others during rituals and making sense of our own experiences of rituals, especially given varying levels of participation and resistance to rituals. We argue that greater reflexivity, especially of embodied experiences, is needed when studying everyday rituals and provide methodological recommendations for improving ethnographic study.

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Section: Discussionmentioning

confidence: 99%

Everyday Ritual and Ethnographic Practice: Two Cases Showing the Importance of Embodiment and Reflexivity

Cain

Scrivner

2021

Journal of Contemporary Ethnography

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“…According to Bautista and Bräunlein (2014), the re-enactment of the suffering of Jesus Christ evokes the 'spectacular' because of the 'visceral impact of bloodied flagellants' directly assaulting our sense of sight and emotional fortitude (p. 502). An international tourist from Switzerland, Hans, came to watch the flagellants because he was curious about what he had heard from other tourists and the media.…”

Section: Curiosity and Novelty: 'It Was Quite Interesting And Novel E...mentioning

confidence: 99%

‘Hayan na ang mga Hampas-dugo! (the Penitents are coming!)’: Penitensya as religious-dark tourism

Wight

Victoria

2021

Tourist Studies

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This paper applies indigenous research methods to understand the motives of visitors attending Penitensya (a Lenten Filipino ritual involving violent ritualistic performances) which we introduce as a novel form of religious-dark tourism. The paper also examines the tourism product potential of Penitensya as a controversial, yet potentially valuable feature of Filipino public culture. The motives of visitors to the Penitensya ritual in the Philippines during the 2019 schedule of events are examined to understand the touristic appeal of this unique form of religious-dark pilgrimage which involves overt and abject rituals of mortification and self-harm. Analysis suggests that the motives for attending Penitensya resonate with the motives of visitors to dark tourism attractions, and these include the allure of a novel cultural experience, knowledge-seeking and rubbernecking. The findings suggest that Penitensya might have unrealised potential as a legitimate form of intangible Filipino cultural heritage, but in order to authenticate the event as part of the nation’s cultural tourism product mix it must be carefully curated and marketed, and embraced by local authorities and the wider community.

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“…During Holy Week, real-life crucifixions take place in Luzon not simply to re-enact the passion of Christ but to express religious commitment. Devotions also surround particular icons like the Virgin Mary or the Santo Niño (Bautista and Bräunlein 2014;Sapitula 2014). Given the country's long history under Spain, Catholicism has permeated many aspects of social life from individual rites of passage to village festivals.…”

Section: Popular Pietymentioning

confidence: 99%

The diversity of contemporary Christianity in Southeast Asia

Cornelio

2018

SPJ

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This article is concerned with the diverse forms of Christianity as the religion spreads around Southeast Asia. Although growth and expansion characterize much of Christianity's fortunes, no unifying trend is readily discernible. Four trends are identified in this article: popular religion, megachurches, the global church, and the struggling church. The article draws from different cases around the region to illustrate the importance of these developments.It in this manner that the article complicates the narrative that Christianity is moving to the Global South. The narrative often presents Christianity as a religion at war with itself insofar as geographic tensions are concerned. In contrast to its counterpart in the West, Christianity in the region is depicted as strict, fundamentalist, and often Charismatic in orientation. To view Christianity in Southeast Asia as a homogenous entity disregards issues at stake for its many denominations. Some of these concerns include different political regimes and uneven levels of economic development. This paper was delivered as an opening lecture at the workshop on Christian art in Southeast Asia, organized by SEAMEO SPAFA in the Philippines in March 2016.

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Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines

Cited by 8 publications

References 24 publications

Everyday Ritual and Ethnographic Practice: Two Cases Showing the Importance of Embodiment and Reflexivity

Everyday Ritual and Ethnographic Practice: Two Cases Showing the Importance of Embodiment and Reflexivity

‘Hayan na ang mga Hampas-dugo! (the Penitents are coming!)’: Penitensya as religious-dark tourism

The diversity of contemporary Christianity in Southeast Asia

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