Reviewer for Ethics Final PDF

Reviewer for Ethics Compiled by: Ms. Mielyn O. Teodosio, Instructor Unit III. Feminism Defined: - Feminism is the belief in the social, economic & political equality of all genders. - Feminism is based on 2 premises: 1. Gender difference is the foundati...

Reviewer for Ethics Compiled by: Ms. Mielyn O. Teodosio, Instructor Unit III. Feminism Defined: - Feminism is the belief in the social, economic & political equality of all genders. - Feminism is based on 2 premises: 1. Gender difference is the foundation of a structural inequality between men and women due to which women suffer social injustice. 2. The inequality between the sexes (male & female) is not because of biological necessity but is produced by the cultural construction of gender differences. 2 interchangeably used terms  Sex here refers to the identity based on biological category (Male & Female)  Gender is the cultural meaning attached to biological identity. Gender is the product of cultural conditioning (women are stereotyped or forced to exhibit 'womanly' qualities such as being domestic, submissive, tender, a good wife & mother) - Patriarchy: The belief that both Nature & Culture have made men superior to women. Various Types of Feminism Liberal Feminism - It advocates that women are rational beings. Thus they have the right to choose their sociopolitical economy. It seeks equality through legal reform not through revolution. Radical Feminism - It aims to dismantle patriarchy rather than making adjustments to the system through legal changes. It tends to focus on culture change. Wants to bring a revolution. Marxist/Material Feminism: - Studies inequality in terms of both class & gender. Socialist Feminism: - Blend of Radical & Marxist Feminism. They say that women are oppressed not only because of gender but also because of race, age, class & religion. Cultural Feminism: - Refers to a philosophy that men & women have different approaches to the world around them. Black Feminism - (Post-colonial Feminism): Black women have an acute understanding of the negative impacts of sexism, racism & class discrimination. Black & brown women face many problems due to not only their gender but also because of their color. SEXUAL HARASSMENT According to rapecrisis.org.uk, it is any unwanted sexual behavior that makes someone feel upset, scared, offended or humiliated, or is meant to make them feel that way. It is a type of sexual violence, a phrase to describe any sexual activity or act that happened without consent. - Includes unwelcome sexual advances, requests for sexual favors, and other verbal or physical harassment of sexual nature in the workplace, learning environment, anywhere. This does not always have to be specifically about sexual behavior or directed at a person. COERCION According to Oxford Languages, the practice of persuading someone to do something by using force or threats. It can be seen in both Physical (The threat of the use of force against the victim) and Psychological (consist of threatening to kill a person or someone they love) Coercion. CONTEMPORARY ISSUES Contemporary issues refer to current problems or challenges that affect society today. In the context of feminism, peace education, and indigenous studies, contemporary issues could include gender inequality, racial discrimination, climate change, indigenous rights and efforts to achieve peace and equality. 6 Pillars of Peace 1. Personal Peace - Personal Peace refers to a state of inner calm, balance, and contentment. It is the feeling of being free from internal conflict, stress, and anxiety. Achieving personal peace often involves being at ease with  oneself, accepting life’s circumstances, and maintaining emotional and mental clarity, regardless of external situations. Inner Peace - Inner peace is a state of mental and emotional calmness, even in the face of stress or difficult circumstances. It refers to the ability to remain centered, composed, and in harmony with oneself, regardless of external situations. 2. Human Rights - Human rights are the fundamental rights and freedoms that belong to every person, simply because they are human. These rights are universal, inalienable, and apply to everyone, regardless of nationality, race, gender, religion, or any other characteristic. 3. Dismantling the Culture of War/Violence – Refers to the process of challenging and changing the societal norms, values and practices that promote conflict, aggression, and militarism. Dismantling the culture of war/violence is referring to actively challenging and breaking down societal norms, institutions, and behaviors that promote, glorify, or normalize war and violence. It focuses on transforming a society from one that accepts or encourages conflict and aggression into one that prioritizes peace, justice, and nonviolent methods of conflict resolution in essence, dismantling. 4. Living with Justice and Compassion - it focuses on fostering a fair, empathetic, and humane society where people coexist harmoniously, ensuring that everyone is treated with dignity and respect. It is both an internal and external practice that seeks to promote justice and alleviate suffering through compassionate actions and policies. 5. Living with Harmony with the Earth - Living in harmony with the Earth means recognizing our interconnectedness with nature and striving to live in a way that benefits both humans and the environment. Today, we face a double crisis: a climate crisis that threatens the very fabric of our planet and a social crisis where women continue to face discrimination, violence, and limited opportunities. These crises are not separate but interconnected. The fight for a healthy planet and the fight for gender equality are two sides of the same coin 6. Intercultural Respect, Reconciliation and Solidarity - Building cultural respect, reconciliation, and solidarity involves creating an environment where different cultures are understood, accepted, and valued. It requires acknowledging past conflicts or injustices and working towards reconciliation while fostering unity and cooperation among diverse cultural groups INDIGENOUS STUDIES A. KALIBO STO. NIÑO ATI-ATIHAN - The Ati Atihan Festival is a week-long celebration in January that honors the indigenous Ati people and the Santo Niño through cultural  practices and Catholic devotion, featuring street parades, costumes, and traditional dances. - The festival embodies the harmonious blend of indigenous and Spanish colonial influences, marked by participants wearing dark makeup to resemble the Ati people, and integrates Catholic elements like the veneration of the Santo Niño. - Named in honor of the indigenous Ati tribe, this festival commemorates the original settlers of Panay Island and venerates the Santo Niño, the infant Jesus. The name ‘Ati-Atihan’ translates to ’emulate the Ati people’, reflecting the festival’s homage to indigenous culture and its significant religious aspect dedicated to the Santo Niño. - The Ati Atihan Festival pays tribute to the indigenous Ati people of the Philippine island of Panay and their cultural traditions that have a history of over 800 years. Events such as the community mass are an integral part of the festivities, showcasing the locals’ deep faith and community spirit. B. THE AKEANON BUKIDNON - The Akeanon Bukidnon are an indigenous group found here in the province of Aklan. They are known for their rich cultural heritage, which includes unique traditional music, dances, and crafts. The Akeanon Bukidnon are primarily agriculturalists, cultivating rice, corn, and various fruits and vegetables. Their social structure is centered around extended families and community cooperation. - Akeanon Bukidnon people reveal the cultural memories contained in the objectivation of memories such as their bamboo musical instruments. They share their past experiences and brings to mind interesting folk stories, history and tales through the following instruments: 1. Katung-Katong/Karatong, a bamboo slit gong, is a percussion instrument made in “butong” (a verity of bamboo). Today, Karatong or Katong-katong is known as “bagtoe” in lowland Aklan. It is one of the prominent indigenous bamboo musical instruments used by competing tribes during Ati-atihan festival of Kalibo. 2. Tulali/Tueali is a vertical bamboo flute made in “bagakay” (Bagakay is one of the smallest verity of bamboo that only grows abundantly in cold areas at the center of the rainforest of the Barangay Dalagsaan mountain ranges). Tulali has three finger wholes tuned in a diatonic series with an interval of augmented fourth between all fingers covered to open fingers. 3. Kubing is a jaws harp made in a finest quality of bamboo that grows near the streams. It is played by pressing the instrument against your lips and mouth open while plucking the pointed edge back and  forth at the same time. The pitch of the instrument changes depends on the shape of your mouth. 4. Git-gitis a two stringed bowed instrument made in bueo a variety of bamboo.This instrument is resembled with the lit-git of Panay- bukidnon people and that of “biyulin kang Bontok” of Bontok province. Its bow is made in yantok of uway (a bamboo like grass that is flexible when finely dried) tied with fine rope made of abaca from one tip to another. Its strings are also made in finely braided abaca fibers tuned in perfect fourth. 5. Tikumbo is considered as both chordophone and percussion (similar to “kudlong” of Palawan. It is on and one half feet long made in “pusog” with sound whole and strings. Its stringa are also its skin being lifted by a bridge called “bangil”. To play this instrument, the player strums, plucks and at the same time taps the strings to create a buzzing and percussive sound. 6. Usa-usa, an aerophone, is another unique bamboo instrument of Akeanon Bukidnon, made with “beas it kawayan”. It is played by blowing the instrument just like you are playing a harmonica. This instrument imitates or mimics the sound of the wild white spotted dear that was abundantly living in the virgin forest of the mountain ranges during earlier times. C. BANGA CROSSING MASSACRE - Banga Crossing Massacre is popularly known for the commemoration of the event celebrated every October 21. It is called the “Pag- aeaw-aeaw Festival,” meaning ‘Welcome Festival,’ to remember the lives of those who were killed in the massacre. EDGAR OROLA’S NARRATIVE Edgar Orola, now 90, was an 8-year-old boy in Banga, Aklan, during the massacre by the Japanese Imperial Army on October 21, 1942. As the lone survivor, he has dedicated his life to sharing his experiences from that tragic day. Before that day, town Mayor Lorenzo Duran Jr. and lawyer Jose Orquiola called a meeting to inform the residents about the Japanese Imperial Army’s arrival. The mayor ordered the people to welcome their foreign visitors. OCTOBER 21, 1942  Edgar Orola, 8 years old, set out to the “crossing” with his half- brother Diogenes “Genes” Retino, his cousins Frederico Jr. and Rodolfo Rigodon and his father Perfecto.  By 7:00 a.m., there were over 300 welcomers although Mayor Duran and Orquiola were not among them.   At 8:00 a.m., Luis and about a hundred members of the first group left for Barrio Libas while the second group stayed at the crossing.  It was about 9:30 a.m., a resident reports that people in Libas have been killed, but many do not believe him.  At 10:30 a.m., 10 Japanese soldiers reached the crossing. “When we saw the Japanese soldiers, everybody shouted, ‘Banzai! Banzai!’ until they came to the crossing,” Edgar said. The soldiers ask who has guns. Macho Trompeta raises his hand, and he and his daughter are taken forward. MASSACRE BEGINS - The Japanese officer waved a little red flag and shouted, “Ready, fire!” The soldiers fired at the unsuspecting Bangahons in the assembly. Hundreds of people lay lifeless at the crossing rotunda. The blood of the eager welcomers covered the municipality’s landmark. Edgar was stabbed but pretends to be dead to survive. AFTER THE MASSACRE - The soldiers went around to make sure everyone was dead. The living were brutally kicked and stabbed with bayonets. After making sure everybody was dead, the soldiers proceeded to Barrio Bacan to search for more people. Edgar manages to get help from a local man named Oyo, who takes him home. EDGAR’S RECOVERY When he got home, Edgar told his mother about the death of his father, who was sitting beside him during the massacre. Without a doctor and medical supplies to treat him, Edgar’s sister used medicinal herbs to heal his wounds. The therapy worked and Edgar survived. “I thank God for the second life he gave me,” Edgar said, showing the scars from his near-death experience. He also heard the story of what happened to the group that went to Libas from his brother Genes, who was one of its leaders. Study the last two PPT’s I have sent on the GC. (1. Global and ASEAN Ed., and 2. The Role of Religion in Ethics) Types of Exam: Identification Multiple Choice Matching Type True or False