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By Tulud Cruz

Drawing at the event of migrant girls family employees, theological ethics, and liberationist theologies, this booklet bargains an intercultural theology of migration that arises from the (dis)continuities, (im)mobilities, and (dis)empowerment embedded in

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Htm> accessed January 22, 2003; Zenaida Lumba, “Their Story . . Our Story: The Agony and Hope of the Filipina Migrant Workers” in Doing Theology with Asian Resources. , John England and Archie Lee (Auckland: Pace Publishing, 1993): 105; and Johanna Son, “Introduction” in Risks and Rewards: Stories from the Philippine Migration Trail (Bangkok: InterPress Service Asia-Pacific, 2002): vii. 47 The article sparked local and international furor that the publisher apologized and took it down from its online edition.

Gender, Life Course and Intra-Household Relations Among Filipino Migrants in Rome,” Philippine Sociological Review Vol. 44 (1996): 17, 27. 34 chapter one Carolyn Israel-Sobritchea, in “The Ideology of Female Domesticity: Its Impact on the Status of Filipino Women,” sheds light on how this socialization into care work and control of the DHs’ nurturing functions is systematically achieved: A popular belief [among Filipinos] is that the sexes differ in their biological make-up hence they must have differing roles and positions in society.

36 geographies of domestication 27 Indeed, Filipino Christianity, especially as handed down by the Spaniards to Filipino women,40 and how it continues to be interpreted by conservative religious leaders makes suffering a reasonable part of life and Christian witness. Fr. Pidgeon’s observation, based on his years of ministry (to the DHs), captures this very well: “Like so many of her companions the easy blend of religion and culture has taught her the value of suffering. As Christ suffered it is but natural that she should suffer.

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