Midterms Week 2-6 PDF

IMAGINING THE SELF Week 2 AND SOCIETY LEARNING OUTCOMES In this module, you will be able to: Explain and demonstrate ‘sociological imagination’ as a quality of mind. Identify and assess the dynamic relationship between the self and society. Practice the skill of relating private troubles in...

IMAGINING THE SELF Week 2 AND SOCIETY LEARNING OUTCOMES In this module, you will be able to: Explain and demonstrate ‘sociological imagination’ as a quality of mind. Identify and assess the dynamic relationship between the self and society. Practice the skill of relating private troubles in terms of the social issues that they shape and that shape them. OUTLINE I. What is Sociology? (From P. Berger’s Invitation to Sociology) II. The Sociological Imagination as a Tool to understand Self and Society (From C.W. Mills’ The Sociological Imagination) WHAT IS SOCIOLOGY? Berger begin the chapter by discussing the unpopular status of Sociology compared with other disciplines and the common misconceptions about what Sociologists really do.  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Sociologists ‘like to work with people,’ ‘help people,’ ‘do work that is useful to the community’ -“Sociological insights are valuable to anyone concerned with action in society. But action need not be particularly humanitarian”  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑ Sociologists as theoreticians to social work -Social work is highly influenced by psychology than of Sociology - “Social work is …a certain practice in society. Sociology is not a practice but an attempt to understand”  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Berger further elaborate what does he mean by an ‘attempt to understand’ by citing Weber’s notion of ‘value-free Sociology.’ ❑Hinge question: When Weber mentioned that Sociology is value-free, what does he mean?  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Sociologist as a social reformer - Social reforms brought by sociological studies are not sociological understanding per se but are application of such understanding.  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Sociologist as a gatherer of statistics on human behaviour. - “statistical data by themselves do not make sociology. They become sociological only when they are sociologically interpreted, put within a theoretical frame of reference that is sociological.”  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Sociologist as a someone concern in developing a scientific methodology that he can then impose on human phenomena. - Some of the neologisms are necessary because of the vagueness of concepts (.eg. Class) Sociologists must have precise definitions to maintain scientific rigor.  COMMON MISLEADING IMAGE OF SOCIOLOGISTS ❑Sociologist as a detached, sardonic observer and a cold manipulator - It is a moral question that concerns not just the Sociologists.  IDEAL TYPE OF A SOCIOLOGIST ❑Someone concerned with understanding society in a disciplined way. ❑Objective and control his/her personal preferences and prejudice. ❑He/she does not claim that his/her frame of reference is the only way society can be looked at.  IDEAL TYPE OF A SOCIOLOGIST ❑ Concern with methodological questions and employ methodology not as a goal but a way to understand society. ❑Concerned with the exact significance of the term he/she is using. ❑Primarily theoretical (understanding for its own sake).  BEYOND THE IDEAL TYPE… ❑“A sociologist will occupy himself (herself) with matters that others regards as too sacred or as too distasteful for dispassionate investigation,” ❑The sociologist’s questions: What are people doing with each other here? What are their relationship to each other? How are these relationship a organized into institutions? What are the collective ideas that move men and institutions? ❑“The fascination of sociology lies in the fact that its perspective makes us see in a new light the very world in which we have lived all our lives.  BEYOND THE IDEAL TYPE… ❑“A sociologist will occupy himself (herself) with matters that others regards as too sacred or as too distasteful for dispassionate investigation,” ❑The sociologist’s questions: What are people doing with each other here? What are their relationship to each other? How are these relationship a organized into institutions? What are the collective ideas that move men and institutions? ❑“The fascination of sociology lies in the fact that its perspective makes us see in a new light the very world in which we have lived all our lives.  “Sociology is an individual pastime… a passion…No passion is without its danger” See Videoclip: (Crash Course Sociology) https://youtu.be/YnCJU6PaCio THE SOCIOLOGICAL IMAGINATION “Nowadays people often feel that their private lives are a series of traps…Underlying this sense of being trapped are seemingly impersonal changes in the very structure of continent-wide societies.” Neither the life of an individual nor the history of a society can be understood without understanding both.  GOING BEYOND COMMON SENSE ❑What tool are we to use to see the connection of Self and Society? What quality of mind should we possess? ❑SOCIOLOGICAL IMAGINATION- “a quality of mind that will help them to use information and to develop reason in order to achieve lucid summations of what is going on in the world and of what may be happening within themselves.” ❑The sociological imagination will enable to transform from ‘personal uneasiness’ to focused on explicit troubles and from ‘indifference’ to ‘involvement to public issues.’ ❑“ The individual can understand her own experience and gauge her own fate only by locating herself within her period, that (s)he can know her own life chances in life only by becoming aware of those of all individuals in her circumstances.” ❑“The sociological imagination enables us to grasp history and biography and the relations between the two within society.” ❑A mind that possessed the sociological imagination focused on three set of questions: (1) What is the structure of this particular society as a whole? What are its essential components, and how are they related to one another? How does it differ from other varieties of social order? Within it, what is the meaning of any particular feature for its continuance and for its change? (2) Where does this society stand in human history? What are the mechanics by which it is changing? What is its place within and its meaning for the development of humanity as a whole? How does any particular feature we are examining affect, and how is it affected by, the historical period in which it moves? And this period - what are its essential features? How does it differ from other periods? What are its characteristic ways of history-making? (3) What varieties of men and women now prevail in this society and in this period? And what varieties are coming to prevail? In what ways are they selected and formed, liberated and repressed, made sensitive and blunted? What kinds of `human nature' are revealed in the conduct and character we observe in this society in this period? And what is the meaning for 'human nature' of each and every feature of the society we are examining? ❑ The sociological imagination works in between what we consider as PERSONAL TROUBLE and PUBLIC ISSUE ❑ Personal Troubles-A private matter; values cherished by an individual are felt by her to be threatened. ❑ Public Issues-Have to do with matters that transcend the local environment of the individual and the range of her inner life. It is a public matter…often involves a crisis in institutional arrangements, and often too it involves that Marxists call ‘contradictions’ or ‘antagonisms’. “The sociological imagination provides the ability to see our private experiences and personal difficulties as entwined with the structural arrangements of our society and the times in which we live.” “What we experience in various and specific milieux, I have noted, is often caused by structural changes. Accordingly, to understand the changes of many personal milieux we are required to look beyond them.” Selfhood Week 3: Problematizing the Self Janice Zamora-Morales  Learning Outcomes: – Understand how social institutions and social norms produce the individual self. – Trace the larger social processes that influence the construction of the self. – Examine the dynamic relationship between the selfhood, nationhood, and citizenship.  The Self in various periods Pre-modern Period Modern Period Postmodern Period Intellectual tendency Religious-theological Rationalism; Existentialism; tradition Essentialism ; Postmodernism; Social Humanism constructionism Conception of the self Pre-determined; Self with a core; Self An on-going project; Divinely revealed free from the definition Multiple and of religion and tradition continuously shifting (Cogito ergo sum); an identities authentic, freely chosen self; a unified substance The Self as a product of modern society – Metaphor of a narrative (created not pre-determined) – The quest for self-authenticity – It is the period that freed the self from the limits brought by tradition. – The self is autonomous; it is freely chosen. – The Rousseauean problem: the same freedom that gives infinite possibilities is the one threatening the authenticity of the self. Examples of this include Marxist notion of ‘alienation’ (of the producer from the product) and objectification of the human body. An example of this is the ‘Nosedive’ episode of the series Black mirror. see videoclip: The Self as a product of modern society The Self as a Necessary Fiction – Philosophers argued on the metaphysical composition of the self. – Friedrich Nietzsche proposed ‘ the artistic cultivation of the self.”: the self is just' like any other "substance," is just the sum of all its effects-the individual's actions, thoughts, and feelings (Nehamas, 1985). – - the preoccupation of defining ‘the core ‘ of the self (as a unified entity) is an attempt to define human action and experiences. – “ The self is a necessary fiction without which social life is impossible” The Postmodern problem of the self – -The self ·is seen as a product of modern discourse that is socially and historically · conditioned (Foucault, 1970) – It.is a text written and rewritten from moment to moment according to the demands of a multitude of social contexts (Burr, 1999: l l15) – In the advent of globalisation, technological advancement and massive migration created hybridized (digitized) multicultural identities (e.g. the transnational Filipino family). – The protean selves: "saturated self" (Gergen,1991); “pluralized self” (Rappoport, Baumgardner, and Boone, 1999). The Postmodern problem of the self – "if the modern problem of identity. was how to construct an identity and keep it solid and stable, the 'postmodern problem of identity' is primarily how to avoid fixation and keep the options open. In the case of identity... the catchword of modernity was creation; the catch-word of postmodernity is recycling” (Bauman, 1996:18) The Social Construction of the Self -"Selves are Cartesian egos, the inexpenenceable subjects of all subjective predictions, manifested in the unified organization of perceptions, feelings, and beliefs of each human beings with regards to their own experience of themselves and which typically appear in the form of a self-description” (Harre, 1 989:388). - For George Herbert Mead (1962) the self is acquired socially through language; It unfolds as we assume roles of the ‘significant others.’ Rewriting the self as an artistic creation – - The self as an on-going accomplishment; – There are aspects of the self that we cannot change according to Nietzsche of which Rorty called as ‘contingencies of selfhood’; these can be reinterpreted. – Our autobiography is in effect what Richard Rorty would define as ‘the center of gravity of narratives” Self-Creation and Collective Identity – Self-creation is framed with time and space. Heidegger (1962) in his concept of Dasein or ‘being-there’, describe us as ‘thrown into the world.” – The Self is a ‘body moving in space’ and time (Kempen, 1998) – Self- creation is grounded in collective solidarities. Beyond Self-creation – “The self, as a social construct and as a product of socialization, remains a necessary fiction, as postmodernists point out, to enable individuals to live sensibly in a civilized society” (Lanuza, 2014: 205). Key points to ponder: – The self is socially constructed. It is not ‘’divinely revealed’ but ‘aesthetically created.’ – the self as narrative is implicated in historical narratives and traditions of the nation. – The self is weaving its own narrative but becomes unsettling due to postmodern conditions. Points for discussion 1) If the self is socially constructed, can you identify agents, or cultural practices that limit the freedom for self-creation? 2) What can be drawn from the experiences of transnational Filipino families in connection to self-creation? (To put the discussion in context you can read: Aguila, A (2015). The Filipino, Diaspora and a Quest for Identity. The Filipino, Diaspora and a Continuing Quest for Identity. Social Science Diliman (July-December 2015) 11:2; 56) Sources: – Aguiling-Dalisay, G., M.L. Nepomuceno-Van Heugten & M.R. Sto. Domingo. 1995. Ang Pagkalalaki Ayon sa mga Lalaki: Pag-aaral sa Tatlong Grupong Kultural sa Pilipinas. Philippine Social Science Review 55: 143-166. – Cabalquinto, E.C. (2017). “We’re not only here but we’re there in spirit”: Asymmetrical Mobile Intimacy and the Transnational Filipino Family in Mobile Media Communication,pp1-16. – Lanuza, G. (2014) “Constitution of the Self” in R.S. David/ (ed.) Nation Self and Citizenship. Pasig City: Anvil Publishing Inc. – Orig, S. (2006). The Politics of Identity and Mimetic Constructions in the Philippine Transnational Experience. Studies in Ethnicity and Nationalism: Vol. 6, No. 1, 6(1), 49–68. doi:10.1111/j.1754-9469.2006.tb00074.x – Selfhood WEEK 4: TIME, SPACE AND NATIONAL IDENTITY Janice Z. Morales Department of Sociology Learning Outcomes: Identify the specific moments in history that are instrumental in defining the Filipino identity. Identity the spaces and places that have a huge influence on the Filipino consciousness. Examine the dynamic relationship between the selfhood, nationhood, and citizenship.  Let us take a quick survey. In 2014, I did a paper that looks into the Perceived Filipino-ness of Filipino - Amerasians in Angeles City. In the said paper I adopted a tool which was used by Tsai et.al (2000) in studying the Chinese Americans. Using the following link, let us take a few minutes in answering the said instrument: https://forms.gle/brPZYbma8dk4jGqs9 (The questionnaire was posted in the gclass for those who will miss this online session) How do we articulate our national identity across time and space? Labador, et.al (2023), Cabalquinto, Orig and Aguila in separate articles discussed the intersection of selfhood, transnationalism and national identity. The authors showed in what way the Filipino identity is continuously negotiated across time and space. How do we articulate our national identity across time and space? Transnationalism- “suggests a weakening of the control a nation-state has over its borders, inhabitants, and territory. Increased immigration to developed countries in response to global economic development has resulted in multicultural societies where immigrants are more likely to maintain contact with their culture of origin and less likely to assimilate.” (Encyclopedia Britannica,n.d.) Labador & Zhang (2023)- The American Dream for whom? - The study conducted 25 in-depth interviews to both “Filipino” and “Filipino/a/x Americans”. The objective is to examine how Filipinos and Filipino/a/x Americans discursively negotiate their identities amidst structural forces. -“This study thus responds to the need to theorize people of color’s performance(s) of whiteness, particularly people of color who have a history of colonialism, who have transnational ties to the homeland, and who experience colorism and racial hierarchy even within the label “Asian American.”- Labador & Zhang (2023)- The American Dream for whom? - Why postcolonial thought? “ The two overarching goals of engaging with postcolonial thought include (1) unpacking how colonialism (re)creates certain relations that sustain its domination and (2) delineating the internal dynamics of postcolonialism that continue to shape peoples’ cultures (Hulme, 1995). Labador & Zhang (2023)- The American Dream for whom? -The authors point of arguments include: -defying any monolithic or essentialized understanding of “Filipinoness.” -colonialism is linked with other structural forces that shape the lived experiences of Filipinos and Filipino/a/x Americans Labador & Zhang (2023)- The American Dream for whom? - Labador and Zhang’s findings: (De)legitimizing whiteness delineates the ways our participants held and resisted whiteness as the cultural canon for beauty, meritocracy, and representation. 1) whiteness is directly related to corporeality and colorism, a global phenomenon that associates lighter or fairer skin with higher status, class, property, and privilege which subsequently have detrimental consequences for darker-skinned peoples (Asante, 2016). 2) Another aspect of whiteness, apart from trying to “look white,” is reflected through the hype- racialization of one’s body as a form of self-tokenism. Labador & Zhang (2023)- The American Dream for whom? - Labador and Zhang’s findings: *Dis)obeying assimilation-this theme offers a complex picture of what it means for our participants to assimilate into the dominant U.S. culture. Overall, their understanding of assimilation, as a one-dimensional cultural reformation, sheds light on the dueling consciousness between total assimilation and separation as cultural/racial minorities (Kendi,2019). -Assimilation as a coping mechanism or a survival tactic. -Almost all participants mentioned that full assimilation can be harmful or toxic, as it presents a fixed mindset whereby being/becoming (white) American is the best way of living. Labador & Zhang (2023)- The American Dream for whom? - Labador and Zhang’s findings: -(Mis)recognizing colonialism-most of their participants argued that colonialism has an impact in their lives. - the participants showcased Performative assimilation, -the participants discursively negotiated “paradoxical postcolonialism” in that they view colonialism as neither an absolute form of cultural erasure nor a condition that freely allows the colonized to seek authentic, voluntary, or agentic belonging. Labador & Zhang (2023) made use of the concept “panoptic whiteness” to theorize how whiteness deploys an all-encompassing and disciplining gaze – that relies on visuals and visibility – to compel people of color to perform whiteness corporeally, performatively, and rhetorically. Orig’s Discussion of Politics of Identity “Filipinos witness how their identities are eroded, subordinated and, sometimes, corrupted. Identity politics relegates Filipinos to second-class citizens whenever other nationalities view Filipinos as racially inferior or as they sexualize and objectify the Filipino image. Racial prejudice at large may lead Filipinos to expunge their own ethnic identity and crave for an identity that is not their own.” (Orig, 2006) Orig’s Discussion of Politics of Identity Orig tried to see how racism is experienced even in literary works of Filipinos. The three works include: 1) Precioso Nicanor’s I Married An American, 2) Edilberto Tiempo’s Goodbye, Barbie, and 3) Jose Dalisay’s We Global Men Why literary work? -She argued that the “politics of identity manifests itself in written words.” (p.52) Orig’s Discussion of Politics of Identity Some insights drawn from Orig’s analysis of the text: - Racism is experienced inside the home where there is intermarriage of a Filipina to an American. -The ruling that anti-miscegenation law is unconstitutional is fairly recent in America (1967). (Intermarriage was legally prohibited in the 1920s/30s) Orig’s Discussion of Politics of Identity Some insights drawn from Orig’s analysis of the text: - Filipino image improved as a consequence of the influx of professionals entering the US in the 1970. - growing up in a different culture post the challenge of having conflicting identities and first hand experience of racism. As Orig noted in the novel, Goodbye, Barbie, “Cindy’s racial consciousness was not a mere cultural construct but a product of her daily encounters with racist attitudes. Through time, she developed a racial inferiority complex precisely as she witnessed the discrimination of other coloured people in the United States.” (p.59) Orig’s Discussion of Politics of Identity Some insights drawn from Orig’s analysis of the text: - the structure of global politics (for instance globalization) created transnational mobility. -the last text Orig analyzed showcase the effect of globalization and in Orig’s term, globalization ramified post-colonialism. As she noted, “Filipinos became victims of identity politics that encroached upon a broad transnational sphere.” (p.60). Orig’s Discussion of Politics of Identity Some insights drawn from Orig’s analysis of the text: -Some imagery shown in the last literary work would include Filipino bar girls in Japan that signifies continuous exploitation of the Filipino race. --Filipino identity is continuously associated with the sex trade and treating the Filipino as an inferior race. --”The feminisation of the Filipino diaspora echoes the feminisation of poverty on a global scale.”(p. 62) Orig’s Discussion of Politics of Identity Some insights drawn from Orig’s analysis of the text: -As Filipinos travel to other countries, they risk becoming victims of a politics of identity. They may witness their ethnicities become blurred, subordinated and, sometimes, corrupted. Through time, patriotism and Filipino-ness may get eroded in the ethnic consciousness of Filipinos. Filipino migrants may find themselves wrestling with an identity crisis, which Caren Kaplan refers to as a ‘de-territorialization’. Jose Wendell Capili expounds on ‘deterritorialization’ as a ‘displacement,’ ‘dislocation,’ or simply a feeling of ‘not being home’ (1998: 44-45). Amidst all this, globalism is complicit in the Filipino search for identity. As diaspora space is decompressed, Filipinos dissociate from national identification. The Filipinos as ‘citizens of the world’ could identify themselves as citizens of a nation other than their own. Cabalquinto on mobile intimacy and transnational Filipino family - Cabalquinto in discussing mobile intimacy attempts to contribute in the “symbolic and material ways inequalities are played out within postmodernity” (p. 5). -mobile intimacy can contribute to reconstruction of festive family rituals. -mobile intimacy paved the way for ‘absent presence’ among tansnational filipino families (Parreñas, 2005a; Pertierra, 2005 as cited by Calabquinto, 2017). Cabalquinto on mobile intimacy and transnational Filipino family - Cabalquinto in discussing mobile intimacy attempts to contribute in the “symbolic and material ways in inequalities are played our within postmodernity” (p. 5). -mobile intimacy can contribute to reconstruction of festive family rituals. -mobile intimacy paved the way for ‘absent presence’ among tansnational filipino families (Parreñas, 2005a; Pertierra, 2005 as cited in Calabquinto, 2017). Cabalquinto on mobile intimacy and transnational Filipino family - Some of Cabalquinto’s findings in the research: -Individuals’ capacity to communicate at a distance is informed by age, gender, and social class, producing asymmetrical mobile intimacy in enabling family celebrations. -Mobile intimacy is also shaped by gender norms: nurturing role of mothers; disciplinarian role of fathers. Cabalquinto on mobile intimacy and transnational Filipino family - Some of Cabalquinto’s findings in the research: -different factors produce asymmetrical mobile intimacy thereby generating uneven levels of quality in reconstructing family events. -the quality of broadband connection often disrupts transnational exchanges. Cabalquinto on mobile intimacy and transnational Filipino family - Some of Cabalquinto’s findings in the research: -Broader forces that affect mobile intimacy: 1) unreliable broadband connections 2) Mobile device use as a form of ‘coerced mobility’(Urry, 2007) (as a consequence of expensive travel. Key points to ponder: -There is a continuous construction of the Filipino Identity as lesser race not only on the basis of skin colour but more of the nation’s history of oppression. -racial consciousness is a product of daily experiences of racism. - Filipinos continuously (re)negotiate their identity in time and space. - “Filipinoness may refer to evolving, varied and fluid Filipino identities.” (Aguila, 2015) - “Globalization is an essential feature of diasporic displacement” (Aguila, 2015) Sources Aguila, A (2015). The Filipino, Diaspora and a Quest for Identity. The Filipino, Diaspora and a Continuing Quest for Identity. Social Science Diliman (July-December 2015) 11:2; 56 Cabalquinto, E.C. (2017). “We’re not only here but we’re there in spirit”: Asymmetrical Mobile Intimacy and the Transnational Filipino Family in Mobile Media Communication,pp1-16. Labador, A. & D. Zhang (2023) The “American Dream” for Whom? Contouring Filipinos’ and Filipino/a/x Americans’ Discursive Negotiation of Postcolonial Identities, Journal of International and Intercultural Communication, 16:1, 19-35, DOI: 10.1080/17513057.2021.1945129 Orig, S. (2006). The Politics of Identity and Mimetic Constructions in the Philippine Transnational Experience. Studies in Ethnicity and Nationalism: Vol. 6, No. 1, 6(1), 49–68. doi:10.1111/j.1754-9469.2006.tb00074.x https://www.britannica.com/topic/transnationalism#ref308028 THE FILIPINO NATION Past to Present (Week 5) LEARNING OUTCOMES: Identify the various elements of nationhood. Discuss the dynamic and various ways of conceiving the Philippine nation throughout our history. Analyze the different and persistent issues, tensions, conflicts, and problems facing the Philippine nation in the face of globalizing world. OUTLINE Defining ‘nationhood’ The Filipino Nation( From past to present) Challenges on nationhood in a globalizing world DEFINING ‘NATIONHOOD’ Nation vs. State State - “ a compulsory political organization with continuous operations…legitimate use of physical force in the enforcement of its order” (Weber, 1997). - “independent political communities each of which possesses a government and asserts sovereignty in relation to a particular portion of the earth’s surface and a particular segment of the human population” (Bull, 1995). DEFINING ‘NATIONHOOD’ The difficulty of a clear definition of nation, and nationalism: 'Thus I am driven to the conclusion that no "scientific definition" of the nation can be devised; yet the phenomenon has existed and exists.’- Hugh Seton-Watson (cited in Anderson, 1983, p.3) - Benedict Anderson provided as he mentioned suggestions in defining this ‘anomaly’ of nationalism. DEFINING ‘NATIONHOOD’ The difficulty of a clear definition of nation, and nationalism: -nationalism is the pathology of modern developmental history. -It would, I think, make things easier if one treated it as if it belonged with 'kinship' and 'religion', rather than with 'liberalism' or 'fascism.'(Anderson, 1983, p 5.) DEFINING ‘NATIONHOOD’ Anderson argued that nationalism is a product of modernity shaped by economic and cultural forces. It is not just a byproduct of modern state-making. It as a constructed identity rooted in shared experiences rather than an inherent characteristic tied to ethnicity or territory. DEFINING ‘NATIONHOOD’ Excerpts from Imagined Communities: “Nationality, or, as one might prefer to put it in view of that word's multiple significations, nation-ness, as well as nationalism, are cultural artefacts of a particular kind” (Anderson, p4.) DEFINING ‘NATIONHOOD’ Nation -”historically emphasized organic ties that hold groups of people together, and inspire sense of loyalty and belongingness.” -”an imagined political communities” (Anderson, 1983) DEFINING ‘NATIONHOOD’ Excerpts from Imagined Communities “(Nation)it is an imagined political community - and imagined as both inherently limited and sovereign. It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion.” DEFINING ‘NATIONHOOD’ “The nation is imagined as limited because even the largest of them, encompassing perhaps a billion living human beings, has finite, if elastic, boundaries, beyond which lie other nations. “It is imagined as sovereign because the concept was born in an age in which Enlightenment and Revolution were destroying the legitimacy of the divinely-ordained, hierarchical dynastic realm.” DEFINING ‘NATIONHOOD’ Andersonin his definition of a nation presented the paradox of nationalism; that it is universal yet found in specifics. He provide examples such as the symbolic significance of monuments. Hingequestion: What symbol/s can you identify that evoked feeling of unity? DEFINING ‘NATIONHOOD’ “Itis imagined as a community, because, regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship.” “Nationalism is not the awakening of nations to self-consciousness: it invents nations where they do not exist.” (‘home is where we are’-David, 2004,p.41) DEFINING ‘NATIONHOOD’ It would be short-sighted, however, to think of the imagined communities of nations as simply growing out of and replacing religious communities and dynastic realms. Beneath the decline of sacred communities, languages and lineages, a fundamental change was taking place in modes of apprehending the world, which, more than anything else, made it possible to 'think' the nation. DEFINING ‘NATIONHOOD’ The nation became necessary as some older identities began to lose their credibility. Three central elements of the pre-nationalist ancient-regime were: 1)sacred languages and scripts (Latin, Arabic, Pali, Chinese), held to be the sole keys to truth; 2)divine monarchs; and 3) a cosmological or equidistant sense of past time. DEFINING ‘NATIONHOOD’ The new factors which helped erode these elements and laid the path for new imagined communities were the invention of print and capitalism POINT OF DISCUSSION: How do you see the Filipino nation as an imagined community? Do you foresee new imagined communities as a consequence of globalization? THE FILIPINO NATION FROM PAST TO PRESENT Nietzsche's 3 type of History: 1. Monumental-an account of greatness of past generations; about activity and ambition 2. Antiquarian-recalling origins and roots through old things; about preservation and admiration 3. Critical-accounts of aberrations and crimes in the past about abolition and liberation THE FILIPINO NATION FROM PAST TO PRESENT Nietszche’s 3 type of History: 1. Monumental-an account of greatness of past generations; about activity and ambition 2. Antiquarian-recalling origins and roots through old things; about preservation and admiration 3. Critical-accounts of aberrations and crimes in the past about abolition and liberation THE FILIPINO NATION FROM PAST TO PRESENT In Nation, Self and Citizenship, Prof. David shared some examples in our history using Nietzsche’s types of history as a frame of analysis: -the first and last publication of the Kalayaan The 1904 World’s Fair that created the ‘Dogtown’ in St. Louis, Misourri The Martial Law and EDSA revolution The National Centennial Celebration The Filipino diaspora THE FILIPINO NATION FROM PAST TO PRESENT Not all remembering are useful. As he posited, “Like a person, a nation must learn to decide what to remember and what to forget”(David, 2004,p.24) Hinge question: What is your opinion about this? CHALLENGES ON NATIONHOOD IN A GLOBALIZING WORLD Problem of nationhood (Mulder) 1. Colonial impact of the-mis-education of Filipino 2. vagueness of ’nationalism’ as a catch all concept 3. Filipino-ness is express in a ‘little-traditional’ form. 4. The changing middle stratum 5. The public realm does not belong to the public 6. Split history (as if the past has nothing to contribute to the present) 7. Oligarchy CHALLENGES ON NATIONHOOD IN A GLOBALIZING WORLD Challenges brought by globalization to the nation-state are also challenges on nationhood. Hobsbawm in ‘The Future of the State’ Identified these as: 1. Supranational forces that weakened the state 2. technological revolution that transcend territorial borders 3. decline of the ideological masses 4. Consumer individualism Added to this is global inequality (issue of global divides) that we continuously face as a citizen of a nation. REFERENCES: ∙ Anderson, B. 1983. “Introduction”, Imagined Communities: Reflection on the Origin and Spread of Nationalism (pp.1-9). London: Verso. ∙ David, Randolf. (2004). Nation, Self, and Citizenship. Manila: Anvil Publishing Inc. ∙ Hobsbawm, Eric J. 1996. “The Future of the State.” Development and Change 27(2): 267–278. ∙ Mulder, Niels (2013), Filipino Identity: The Haunting Question, in: Journal of Current Southeast Asian Affairs, 32, 1, 55–80. Nation In Fragments Week 6  Learning Outcomes 1. Identify various social processes that would help strengthen our social institutions as they face various challenges, issues, and problems. 2. Understand how specific positions in the social grid produce a specific ‘self’. 3. Examine how certain lived experiences determine how individuals will experience nationhood. Outline I. Definition of Key concepts II. Intersectionality of race/ethnicity, class and gender III. Varying experiences of Nationhood Key Concepts Race “Used narrowly this signifies the scientifically discredited idea that people are divided into biologically distinct groups with unalterable characteristics” (Bruce & Yearley, 2006, p. 252)  Key Concepts Race German physician, zoologist, and anthropologist Johann Friedrich Blumenbach (1752-1840) introduced one of the famous groupings by studying human skulls. Blumenbach divided humans into five races (MacCord 2014): Caucasian or White race: people of European, Middle Eastern, and North African origin Ethiopian or Black race: people of sub-Saharan Africans origin (sometimes spelled Aethiopian) Malayan or Brown race: people of Southeast Asian origin and Pacific Islanders Mongolian or Yellow race: people of all East Asian and some Central Asian origin American or Red race: people of North American origin or American Indians Key Concepts Ethnicity a term that describes shared culture—the practices, values, and beliefs of a group. This might include shared language, religion, and traditions, among other commonalities. Like race, the term “ethnicity” is difficult to describe and its meaning has changed over time. Key Concepts Class “used in the analyses of social divisions based on the unequal distribution of economic resources. People are grouped into different classes according to their relative position in an economically-based hierarchy.” (Pilcher & Whelehan, 2004, p. 14) Key Concepts Gender- is the TOTALITY of meanings that are attached to the sexes within a PARTICULAR social system (Kramer, 2005). In the Philippines, there is no equivalent term for gender. Both sex and gender are translated as KASARIAN.. Key Concepts Transgender A broad umbrella term referring to people whose gender identity and/or presentation do not fit traditional norms. Often abbreviated to “trans” (“gender identity,” 2005) Cisgender Describes a person whose gender identity and sex assigned at birth are the same. Key Concepts Bakla “The bakla is a general reference to all identities that deviate from the normative sexual orientation, gender identity and expression (SOGIE)” (Presto, 2020, p.115). The characteristics of Bakla that dominates public discourse, lump together (western) concepts of homosexuals, transvestites, transsexual, and hermaphrodites. Key Concepts Heterosexism the assumption that heterosexuality is the only normal orientation- thus, denying legal, religious, and social privileges among the transgendered persons (“Gender identity,” 2005) Heteronormativity ”is what makes heterosexuality seem coherent, natural and privileged. It involves the assumption that everyone is ‘naturally’ heterosexual, and that heterosexuality is an ideal, superior to homosexuality or bisexuality.” (EUAFR, 2009) Key Concepts Stratification “When regularly recognised social differences (of wealth, colour, religion, ethnicity or gender, for example) become ranked in some hierarchical manner, we have strata (the Latin for layers)”(Bruce & Yearly, 2006, p,290). Key Concepts Populism a political stance that strives to appeal to ordinary people who feel that their concerns are disregarded by established elite groups. It is usually oversimplified by charismatic leaders to gain sympathy from the masses. It can be associated to different political spectrum (Left or right wing). Key Concepts Intersectionality the interconnected nature of social categorisations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage” (Oxford Dictionary) (See: https://youtu.be/w6dnj2IyYjE?si=UN_oCKYnHTsXVTjH) Intersectionality Our identity is for the most part affected by the social positions we simultaneously occupy in society. Thus there are situations in which these social positions create layers of oppression or disadvantages. In analysing inequality one must look at the interlocking connections of class, ethnicity, gender and other social categories. Intersectionality Intersectionality as a framework provide a multi-dimensional analysis of social categories (such as gender, class,etc.) to better understand sources of oppression or inequalities. By looking the intersectionality of social categories one can examine inequality not just at the individual but even at the structural level. Intersectionality Presto (2020) in her research on the Bakla in a rural community, explained the struggle of the Bakla as a result of the intersection of class, gender/sexuality and locality. Reyes, et al. (2017) examined inequality of opportunities among ethnic groups in the Philippines and provided a vivid description of the inequality as a result of the intersection of class and ethnic identity. Varying experiences of Nationhood In the reading materials one can see the varying experiences of nationhood from the bakla in a rural community (Presto, 2020), the different ethnic groups in the Mindanao ( Reyes, et al., 2017) and #BabaeAko campaign as a form of hashtag feminism in Alingasa & Ofreneo (2021). There are varying opportunities, concerns, problems and even relationship to the state and other institutions (such as the family and school) depending on one’s social positions. While the middle and upper class in Manila concern themselves in ‘disciplining democracy’, indigenous groups particularly Muslim indigenous groups in Mindanao have problem in terms of access to resources. Moreover, layers of oppression is experienced by the Bakla not only on the basis of gender but also on the basis of their class. Varying experiences of Nationhood Some insights on the reading materials: (Reyes, et al., 2017) - The research examined inequality using non-income-based indicators such as access to education and other basic services, especially those among ethnic groups. -Based on the classification used by the NCIP, the study came up with three major ethnic groups, namely: (1) Muslim ethnic groups; (2) Indigenous non-Muslim ethnic groups, or non-Muslim IPs; and, (3) Non-indigenous/non-Muslim ethnic groups, or non-Muslim/non-IPs. - Some of the key findings are: 1. In contrast to the Muslim IP groups, literacy rates of members of non-indigenous Muslim ethnic groups are generally high (at least 82%) Varying experiences of Nationhood - Some of the key findings are: 2. Members of the non-indigenous/non-Muslim ethnic groups, fared well in the area of education. All of the groups have literacy rate of at least 95 percent and they generally have higher educational attainment compared to the Muslim and IP groups 3. Among Muslim ethnic groups, the indigenous groups have lower access to basic services than the non-indigenous ones. 4. Other indigenous groups that are non-Muslims have better access to basic services than Muslim ethnic groups in general, particularly in terms of access to basic sanitation. 5. As expected, non-indigenous/non-Muslim ethnic groups have very high access to basic services, specifically Filipino Chinese, Caviteño and Kapampangan (at least 90% access rate) Varying experiences of Nationhood - Some of the key findings are: 6. The total inequality among ethnic groups in the country is higher in terms of opportunity in education, access to safe water and access to electricity. 7. Inequalities among ethnic groups in terms of all these indicators have been reduced from 2000 to 2010. 8. Conflicts, particularly those that last longer, which can result in displacements of the population away from their homelands could have contributed to the worsening of distribution of safe water and basic education services among ethnic groups in Mindanao 9. The lower and less equal school participation rate in secondary education can partly be attributed to lack of physical access. Varying experiences of Nationhood Some insights on the reading materials: (Presto, 2020) - The research focused on the experiences of poor bakla youth in a rural area. - “In the Philippines, the LGBT community is still limited in many aspects, be it legal, political, economic, or social” (Human Rights Watch, 2017; Rainbow Rights Project, 2014; USAID & UNDP, 2014 as cited in Presto,2020). - Some of the issues experienced by the LGBTI+ community include invisibility, marginalization, discrimination and even gendered violence. - Philippine society does not yet accept but tolerate the Bakla. This is evident in Presto’s discussion of ‘conditional acceptance’. - “The baklas’ experiences are still varied given the different structures that play on their lives outside gender” (Presto, 2020. p. 120) Varying experiences of Nationhood Some insights on the reading materials: Presto, 2020) - Coming out was unnecessary because their gender performance already determines their being bakla. - The bakla is in effect a more gendered than sexualized identity (Garcia, 2004). - There is conditional acceptance provided that the Bakla can 1) contribute financially to the family and can do androgynous tasks, 2) showcase their talent on school activities and must not engaged into romantic relationship with the same sex. - The participants in the study see financial contribution as a form of self validation and silence as response to violence. - “Being situated on the oppressed side limits the choices that a person can make as well as the actions that this person can take”( Presto, 2020, p. 139) Varying experiences of Nationhood Some insights on the reading materials: Alingasa & Ofreneo, 2021) - The paper examined discursive production and contestation of identities, by analysing the #BabaeAko campaign as a form of hashtag feminism. - Hashtag feminism-as a form of discursive activism that may elicit socio-political change; it serves a collective voice for the aggregate of individuals who have shared experiences of oppression. According to Alingasa & Ofreneo, it ability to allow participants to “construct collective identities”, adheres to the ‘identity-based consciousness raising of early women’s movement”. - The authors made use of positioning theory as a framework for analysis. In Positioning theory, “talk is a form of political act…Conversations are henceforth seen as an exchange of attempts at positioning the self and the other in the context of structured social interactions or social episodes.” Varying experiences of Nationhood Some insights on the reading materials: Alingasa & Ofreneo, 2021) Social Episodes Duterte & Supporters #BabaeAko 1. The President -women cannot be trusted -women are fearless states that the next (lack integrity) -Duterte as a misogynist Ombudsman must -#BabaeAko is a political coward not be campaign attacking -#BabaeAko is a a woman Duterte non-partisan campaign; it -Women are incapable of is inclusive to all actors facing threats and - #BabaeAko are intimidation powerful women overcoming Duterte’s power and manhood Varying experiences of Nationhood Some insights on the reading materials: Alingasa & Ofreneo, 2021) Social Episodes Duterte & Supporters #BabaeAko 2. Duterte kisses an -President initiated the -#BabaeAko is calling OFW woman at a kiss to out Duterte’s kiss as a meeting in South entertain the audience public Korea act of sexual violation -#BabaeAko are empowered women who are enabling other women to stand against abuse and denigration Varying experiences of Nationhood Some insights on the reading materials: Alingasa & Ofreneo, 2021) Social Episodes Duterte & Supporters #BabaeAko 3. #BabaeAko -#BabaeAko is a #BabaeAko is a social marches on doomed campaign led media #HindiPendence Day by weak women campaign that materialized into an actual protest on the ground -#BabaeAko is an influential movement Varying experiences of Nationhood Some insights on the reading materials: Alingasa & Ofreneo, 2021) -Evident in the exchanges is Duterte’s adherence to patriarchal ideologies and the populist rhetoric of his supporters. On the other hand, #BabaeAko provides counter-positions by challenging these ideologies. Varying experiences of Nationhood The different reading materials depicted multiple identities found in imagined communities. Being Filipino, or being a part of the Filipino nation does not mean we have homogenous experience. This influences how we view ‘nationhood’. Depending on where we are in the spectrum of social categorization will define how we experience and exercise nationhood. Point of discussion: If we are to examine our varying experiences due to the intersections of gender, class, and ethnicity, what do these tell about the ‘Filipino nation’ as an imagined community”? ASSIGNMENT: Read Garrido’s Disciplining Democracy (see course pack or week 6 materials) for our activity/discussion this Tuesday. Resources Bruce, S. & S. Yearley. (2006). The Sage Dictionary of Sociology. Sage Publications, Ltd. London. (pdf format) European Union Agency for Fundamental Rights − FRA (2009). Homophobia and Discrimination on Grounds of Sexual Orientation and Gender Identity in the EU Member States: Part II – The Social Situation Garrido, M. (2021). Disciplining Democracy: How the Upper and Middle Class in Manila Envision Democratic Order. Qualitative Sociology https://doi.org/10.1007/s11133-021-09480-6 Kramer, Laura. (2005). The Sociology of Gender, A Brief Introduction, 2nd ed. Roxbury Publishing Company, Los Angeles. Pdf and ms word) Presto, Athena Charanne. 2020. “Revisiting Intersectional Identities: Voices of Poor Bakla Youth in Rural Philippines.” Review of Women’s Studies 29(2):113– 46. (https://www.resear chgate.net/publicati on/343944505_Rev isiting_Intersection al_Identities_Voice s_of_Poor_Bakla_ Youth_in_Rural_Philippines) Pilcher, J. & I. Whelehan. (2004). 50 Key Concepts in gender studies. Sage Publications, London. Reyes, C.M, Mina, C.D, and Asis, R.D. Inequality of Opportunities Among Ethnic Groups in the Philippines. Discussion Paper Series No. 2017- 42.Philippine Institute for Development Studies. (https://pidswebs.p ids.gov.ph/CDN/P UBLICATIONS/pi dsdps1742.pdf) Sociology 2e. Openstax. https://openstax.org/details/books/introduction-sociology-2e ___(2005). “Gender Identity and Sexual Orientation,” in Our Bodies, Ourselves. Boston Women’s Health Collective. Touchstone New York.