Religious Freedom in the Philippines: From Legalities to Lived Experience

Cornelio, Jayeel

doi:10.1080/15570274.2013.808036

Cited by 14 publications

(4 citation statements)

References 16 publications

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“…Moreover, DepEd's requirement of religious instruction for all students was embedded in a systemically corrupt organization, resulting in ad hoc policy implementation and inadequate resource allocation for equitable delivery of religious instruction (Reyes, 2010). For evangelical leaders, this lack of oversight allowed for the energetic promotion of God and Christianity in schooling (Cornelio, 2013). They included religious teachings in formal and non-formal curricula and saw evangelism as essential to their leadership style (Capper et al, 2000).…”

Section: Discussionmentioning

confidence: 99%

“…Today, the Philippines is a culturally and linguistically diverse developing country that struggles with inequality, poverty, and corruption (Coronel, 1998;Sutherland and Brooks, 2013;Woods, 2006). Its constitution guarantees freedom of religion to all Filipinos; however, the influence of Roman Catholicism is predominant in policy making, politics, and governance of the country (Cornelio, 2013).…”

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confidence: 99%

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Southern Filipino school leaders and religious diversity: a typology

Brooks

2017

IJEM

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Purpose The purpose of this paper is to explore how school principals in Southern Philippines approached issues related to religious diversity because of its long history of ethno-religious conflict. Religion has particular importance in the field of education, since how and in what ways religion is included in formal and non-formal curricula can have large bearing on student learning and engagement. Design/methodology/approach Data for this exploratory qualitative case study were collected over five months in Cagayan de Oro, located in Northern Mindanao, Philippines. The interview sample included 42 principals. School site observations took place in 23 public schools. Data were analyzed and sorted using an inductive and iterative process that thematically coded the data that focused broadly on leadership and religiosity. Findings The presentation of findings is organized by leadership typologies that emerged through the analysis of the data. Findings suggested that school leaders approached religious diversity in one of five ways, namely, as evangelical leaders, devotional leaders, separational leaders, respectful leaders, or uninformed leaders. Originality/value This study is a unique contribution to understanding how principal spirituality informs leadership, especially in the non-western cultural contexts where there is need for a localized leadership inquiry.

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Section: Discussionmentioning

confidence: 99%

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confidence: 99%

Southern Filipino school leaders and religious diversity: a typology

Brooks

2017

IJEM

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“…All of the themes seem to be following this positive-negative positioning pattern. Given that the participants of the current study have shared how religion plays a large role in how they position women who have undergone abortion, the commonalities in the results across Zimbabwe and the Philippines may in part be due to both countries possessing a similar dominant religion (i.e., Christianity; Chitando, 2018;Cornelio, 2013).…”

Section: Discussionmentioning

confidence: 99%

“We Feel Sad for the Baby Because the Mother Is Bad” – A Positioning Analysis of Filipino Ob-Gyns on Women Who Have Undergone Abortion

Lee,

Canalita,

Tong

et al. 2024

International Perspectives in Psychology

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The criminalization of abortion has limited the access of women who seek to undergo abortion, resulting in women seeking unsafe means to acquire abortions. As experts on women’s reproductive health, obstetrician-gynecologists (ob-gyns) have the ability to influence the trajectory of abortion in the Philippines. Our research aimed to discover how Filipino ob-gyns position women who have undergone abortion, how they position themselves in relation to these women, and the rights and duties they ascribe to both themselves and these women. We conducted one-on-one in-depth, semistructured interviews with seven ob-gyns who are currently practicing across different institutions in Metro Manila. The analysis revealed reflexive and interactive positions, along with respective rights and duties of ob-gyns on women who have undergone abortion. The ob-gyns viewed themselves as protectors of religion, informed, moral enforcers, and sympathetic, while women who have undergone abortion were seen as religious transgressors, misinformed, having loose consciences, and selfish. These results imply that, should abortion be decriminalized, ob-gyns in the Philippines may still conscientiously object to performing the procedure for moral and religious reasons.

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“…3) Duterte breaks away from the taken-for-granted imperative among political candidates not to antagonize powerful religious organizations (like The Catholic Church, Iglesia ni Cristo, and El Shaddai) to gain votes. Duterte knows to well that the "Church vote" is a myth (Azada & Hermida, 2015;Cornelio, 2013;Hunt, 1992;Youngblood, 1998).…”

Section: The Signs Of Religious Conflicts To Comementioning

confidence: 99%

The Theological Squabble of Duterte Against the Catholic Church: Discourse Analysis of Duterte’s God-Talk Based on the Verses Found in Online News

Lanuza¹

2020

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This paper is an attempt to provide a discourse analysis of President Rodrigo Duterte’s controversial statements and public pronouncements about God, the Catholic Church and its clergy, and Christian teachings based on online news and similar websites. Using critical discourse analysis grounded in Michel Foucault’s (1980) theory of knowledge/power nexus, the present paper is a modest attempt to come up with a systematic account of Duterte’s “theological” musings based on his random extemporized diatribes against God and Christian religion. Reconstructing Duterte’s “theology” does not mean assessing it from the mainstream religious point of view but rather bringing into light the theological tenets of Duterte’s concept of God and foregrounding them in the context of our predominantly Christian culture. This study wants primarily to understand what are the objectives that these performative pronouncements seek to achieve politically, and what interests they serve based on Foucault’s (1980) analysis of “regime of truth.”

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Religious Freedom in the Philippines: From Legalities to Lived Experience

Cited by 14 publications

References 16 publications

Southern Filipino school leaders and religious diversity: a typology

Southern Filipino school leaders and religious diversity: a typology

“We Feel Sad for the Baby Because the Mother Is Bad” – A Positioning Analysis of Filipino Ob-Gyns on Women Who Have Undergone Abortion

The Theological Squabble of Duterte Against the Catholic Church: Discourse Analysis of Duterte’s God-Talk Based on the Verses Found in Online News

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