By Tulud Cruz
Drawing at the event of migrant ladies household employees, theological ethics, and liberationist theologies, this ebook deals an intercultural theology of migration that arises from the (dis)continuities, (im)mobilities, and (dis)empowerment embedded in
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Additional info for An Intercultural Theology of Migration
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. Binigyan nya ako ng pera. ’ Hindi rin ako kumain dahil hindi ko alam kung paano umorder” (I just went around with the trolley.
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. net/news/ breakingnews/view/20090330> accessed June 25, 2009. This is not the first time that a controversy of this kind, albeit not involving Hong Kong, has erupted.
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. Most importantly, as can be gleaned from the story of Nora mentioned above, this role shift from being traditional or dependent daughters, sisters, and housewives to breadwinner can restrict personal development, especially for the majority who are young and unmarried.