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This book, based on extensive original research, examines the nature of Catholicism in the contemporary Philippines. It shows how Catholicism is apparently flourishing, with good attendance at Sunday Masses, impressive religious processions and flourishing charismatic groups, and with interventions by the Catholic hierarchy in national and local politics. However, focusing in particular on the beliefs and practices of young people, the book shows that young people are often adopting a different, more individualised approach to Catholicism, which is frequently out of step with the official position. It considers the features of this: a more personal and experiential relationship with God; a new approach to morality, in which right living is seen as more important than right believing; and a critical view of what is seen as the Catholic hierarchy's misguidedness. The book argues that this reinterpreting of religion by young people has the potential to alter fundamentally the nature of Catholicism in the Philippines, but that, nevertheless, young people's new approach involves a solid, enduring commitment and a strong view of their own Catholic, religious identity.
This volume brings together current research on young people, (non)religion, and diversity, documenting the forms young people’s stances may take and the social or spatial contexts in which these may be formed. The social contexts studied include the family, school, and faith communities. The spatial contexts include (sub)urban and rural geographies and places of worship and pilgrimage.Youth and (non)religion are an area of academic interest that has been gaining increasing attention, especially as it pertains to youthful expressions of (non)religion and identities. As research on religion and young people spans and expands across academic disciplines and across geographic areas, comparative approaches and perspectives, such as presented in this volume, offer important spaces for reflecting about the experience of religiosity among young people and the ways they are learning about, and developing, (non)religious identities. Building bridges geographically and methodologically, this volume provides an international perspective on religion and nonreligion among young people, offering a diversity of religious and nonreligious perspectives.
Based on actual events, The Guest is a profound portrait of a divided people haunted by a painful past, and a generation's search for reconciliation. During the Korean War, Hwanghae Province in North Korea was the setting of a gruesome fifty-two day massacre. In an act of collective amnesia the atrocities were attributed to American military, but in truth they resulted from malicious battling between Christian and Communist Koreans. Forty years later, Ryu Yosop, a minister living in America returns to his home village, where his older brother once played a notorious role in the bloodshed. Besieged by vivid memories and visited by the troubled spirits of the deceased, Yosop must face the survivors of the tragedy and lay his brother's soul to rest. Faulkner-like in its intense interweaving narratives, The Guest is a daring and ambitious novel from a major figure in world literature.
Bridging the subject fields of psychology and religion, this volume interweaves theories with first-hand accounts, clinical insight, and empirical research to look at such questions as whether religion is a help or a hindrance in times of stress.
What kind of reciprocity exists between unequal partners? How can a 'culture' which makes no attempt to defend unchanging traditions be understood as such? In the Christian Philippines, inequalities - global and local - are negotiated through idioms of persuasion, reluctance and pity. Fenella Cannell's study suggests that these are the idioms of a culture which does not need to represent itself as immutable. Her account of Philippine spirit-mediumship, Catholicism, transvestite beauty contests, and marriage in Bicol calls for a reassessment of our understanding of South-East Asian modernity. Combining a strong theoretical interest in the anthropology of religion with a broader comparative attention to recent developments in South-East Asian studies, she offers a powerful alternative to existing interpretations of the relationship between culture and tradition in the region and beyond. This book addresses not only South-East Asianists, but all those with an interest in the anthropology of religion and post-colonial cultures. Power and Intimacy in the Christian Phillipines has won the Harry J. Benda prize for 2001.
"This paper begins with a brief of how youth as a topic/ area of study is treated in the social sciences and hence, of the underlying frameworks typically employed to guide research and analysis in youth studies. This section is followed next by a short discussion of the life-events or markers commonly used to delineate the youth as a social category or construct and the measures/ indicators for identifying who constitutes the "youth." Subsequent sections are then devoted to highlighting existing study findings on the Filipino youth in the areas of: family life and relationships; peer groups; gender identity and sexuality; values and religiosity; self-esteem and disposition; health and lifestyles; media exposure and ICT; schooling and educational aspirations; career and work; and civic consciousness, social responsibility and politics"--P. 2.
In innumerable discussions and activities dedicated to better understanding and helping teenagers, one aspect of teenage life is curiously overlooked. Very few such efforts pay serious attention to the role of religion and spirituality in the lives of American adolescents. But many teenagers are very involved in religion. Surveys reveal that 35% attend religious services weekly and another 15% attend at least monthly. 60% say that religious faith is important in their lives. 40% report that they pray daily. 25% say that they have been "born again." Teenagers feel good about the congregations they belong to. Some say that faith provides them with guidance and resources for knowing how to live well. What is going on in the religious and spiritual lives of American teenagers? What do they actually believe? What religious practices do they engage in? Do they expect to remain loyal to the faith of their parents? Or are they abandoning traditional religious institutions in search of a new, more authentic "spirituality"? This book attempts to answer these and related questions as definitively as possible. It reports the findings of The National Study of Youth and Religion, the largest and most detailed such study ever undertaken. The NYSR conducted a nationwide telephone survey of teens and significant caregivers, as well as nearly 300 in-depth face-to-face interviews with a sample of the population that was surveyed. The results show that religion and spirituality are indeed very significant in the lives of many American teenagers. Among many other discoveries, they find that teenagers are far more influenced by the religious beliefs and practices of their parents and caregivers than commonly thought. They refute the conventional wisdom that teens are "spiritual but not religious." And they confirm that greater religiosity is significantly associated with more positive adolescent life outcomes. This eagerly-awaited volume not only provides an unprecedented understanding of adolescent religion and spirituality but, because teenagers serve as bellwethers for possible future trends, it affords an important and distinctive window through which to observe and assess the current state and future direction of American religion as a whole.
Filipinos make up one of the largest immigrant groups in Canada and the majority continue to retain their Roman Catholic faith long after migrating. Drawing on archival and ethnographic research in Canada and the Philippines from 1880 to 2017, Bayanihan and Belonging aims to understand the role of religion within present-day Filipino Canadian communities. With a focus on Winnipeg, home to Canada’s oldest and largest Filipino Canadian community, Alison R. Marshall showcases current church-based and domestic religious routines of migrant Filipinos. From St. Edward the Confessor Church, the principal site of worship for Filipino Catholics in Manitoba, to home chapels, and healing traditions, Marshall explores the day-to-day celebrations of bayanihan, or communal spirit. Drawing on experiences from Manitoba’s Filipino population, Bayanihan and Belonging reveals that religious practise fulfills not only a need for spiritual guidance, but also for community.