Abstract<\/strong>:
\nThis study tries to highlight on dynamism of lives of ordinary
\nPhilippine Muslims in the Greater Manila Area, especially on marriage
\nand identity, which conduce more personal and collective involvement
\nwith Christian population. Previous literatures on the Philippine Muslim
\n have tended to view the religious and ethnic boundaries as identical.
\nOn the whole, I agree with this argument but would like to draw
\nattention to an additional point of significance, particularly
\nmigration from homeland and marriages with people of different
\nreligious-cultural backgrounds. It is crucial to acknowledge the roles
\nof economic migration and internal displacement of ethnic Muslims in
\nexpanding the Islamic landscape, and intermarriage that might have
\nfostered relativizing the ethnic demarcation of the Philippine Muslims.<\/p>\nAs a case study, the focus is drawn on a Muslim enclave in Manila, a
\nstepping stone for international migration as well as a destination of
\njob seekers and educational attainment today. Muslim Residents who have
\n lived there for many years have begun to despair of or despise the
\nseparatist movements. Now that they are second or third generation, they
\n regard themselves as Manila Muslims. This phenomenon may be caused by
\n the fluctuation of ethnic demarcations. Some children of
\ninter-religious and inter-ethnic marriages have started to acknowledge
\ntheir identity as \u2018mix\u2019, \u2018half\u2019, or \u2018mestizo\u2019, blending together
\ndifferent cultures, and viewing themselves as Muslims who are not
\nstrictly bound by the customs of their hometowns. These terms are the
\nopposite of the prideful \u2018pure.\u2019 In Muslim communities in the southern
\nPhilippines, where endogamy among the same ethnic group is particularly
\npreferred, members regarded themselves as being pure (of blood),
\nputting the others beneath.<\/p>\n
Yet, as living in Manila, they are imposed to adopt flexible attire and
\n behaviour to get along with Christians in their work places and
\nschools. Some parents give Christian names to their new-born babies, so
\nthat they won\u2019t be discriminated against for employment or in doing
\nbusiness. Others even disguise themselves by holding Christian
\nidentification cards. If they live as Muslims, they will most likely
\nwork in the Arab or neighbouring Muslim countries. Becoming successful
\nas a Philippine Muslim, in sum, is still a difficult proposition.<\/p>\n
The expansion of life worlds of Muslim from the southern Philippines has
\n led to its diversity in Greater Manila, the central part of the
\ncountry. The seemingly homogenous Muslim populations and their
\npractices of Islam are being negotiated and contested in everyday
\nlives. These dynamism are given less attention where prospects on
\nBangsamoro secessionist movements and internationally-linked terrorism
\nare of full concern among the global society. Rather, this study tried
\nto put light on the Muslim people who are constrained to get through in
\nthe Philippine society, and form their own shape of identities and
\nsurvival practices concurred with the surrounding environments.<\/p>\n
About the speaker<\/strong>:
\nAkiko Watanabe (Ph.D. in Area Studies) is an associate professo at
\nFaculty of International Studies, Bunkyo University, Japan. Based on
\nethnographic researches in Manila and the Gulf, she have written several
\n articles on the migration of Muslim Philippines, religious
\nconversions, family strategies, politics of minorities in urban
\nsettings, and rural empowerment in fair trade.<\/p>\n\u25a018:00-18:30<\/strong>
\nDiscussion<\/p>\n","protected":false},"excerpt":{"rendered":"Date & Time: September 5th (Thurs.) 2019, 15:00 – 18:30 Venue: Tonan-tei (Room no. 201) on the seco […]<\/p>\n","protected":false},"author":5,"featured_media":12520,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"spay_email":"","jetpack_publicize_message":"","jetpack_is_tweetstorm":false},"categories":[7],"tags":[],"jetpack_featured_media_url":"https:\/\/i1.wp.com\/kyoto.cseas.kyoto-u.ac.jp\/wp-content\/uploads\/2019\/07\/Tonan-Talk-on-September-5-1.jpg?fit=563%2C832&ssl=1","jetpack_publicize_connections":[],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/s8zpss-20190905","_links":{"self":[{"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/posts\/12519"}],"collection":[{"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/comments?post=12519"}],"version-history":[{"count":1,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/posts\/12519\/revisions"}],"predecessor-version":[{"id":12522,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/posts\/12519\/revisions\/12522"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/media\/12520"}],"wp:attachment":[{"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/media?parent=12519"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/categories?post=12519"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www-archive.cseas.kyoto-u.ac.jp\/www\/2021\/wp-json\/wp\/v2\/tags?post=12519"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}