By Tulud Cruz
Drawing at the adventure of migrant ladies family employees, theological ethics, and liberationist theologies, this e-book deals an intercultural theology of migration that arises from the (dis)continuities, (im)mobilities, and (dis)empowerment embedded in
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Additional resources for An Intercultural Theology of Migration
20 chapter one poor urban areas in the Philippines, create feelings of claustrophobia and forced confinement among them. K. Its airport alone is enough to scare the wits out of the probinsiyana (one who was born and lived most of her life in the countryside) DH. Virgenia’s experience illustrates this. K. airport she was so confused that she spent three hours waiting. In her own words: “Pa-trolley-trolley lang ako. Hindi ako marunong gumamit ng telepono. May lumapit na Pilipina at tinanong kong kumain na ‘ko.
Paul’s, 2002), 3. 30 chapter one road is a “haven” of Filipina DHs on Sundays, which is the common and “cherished” day-off. Hong Kong Land’s justifications for the said suggestion included: 1) the “environmental problems” posed by the crowding of domestic workers in the area; 2) “undesirable activities” like gambling and hawking and; 3) the “continual complaints” about “restricted access,” crowds, and noise which they get from their tenants. The company further reasoned out, that re-opening Chater Road would allow another “class” of people to come there.
They have to earn a living and learn to be politically and economically independent to a certain extent. They have to adjust to the effects of their (increased) economic value, and the relative degree of economic independence they experience with a paid job. Politically, they have to adjust from being followers of their parents,’ older brother’s, or husband’s decisions to becoming, to a certain extent, decisionmakers. They are forced to find their own voice, with regard to family matters (albeit only mostly on how their remittance will be spent) since even the parents, especially those who are entirely dependent on their daughter’s remittance, give up some of their authority in deference to their daughters who are the economic providers.
An Intercultural Theology of Migration by Tulud Cruz