Issuu

www.tcwM28grp2.com

BELDIA, Sharif Ryan CALISO, Feary Mae GONZAGA, Carl Jerwin JETIGAN, Ela Mae NEDAMO, Allen James SESPEÑE, Restelle

JUNE 2022 Volume 01 Issue 01 18 Pages

/tcwM28grp2

kalamboan In partial fulfillment of the requirements in The Contemporary World GEC103-M28

< overview In this paper, the writers intend to inquire and investigate how religion and globalization truly relate to each other. What’s their relationship status? Are they better alone from each other and are therefore singles? Are they in a relationship? Is their relationship healthy? Or is it complicated? How do we look into religion and globalization as separate entities without looking at how they have influenced one another? In this regard, the writers incorporated relevant sections such as news, editorial, feature, and sports to highlight our goal in this investigation. Because of this, the writers entitled this newsprint as kalamboan which is a Cebuano term for flourishing and thriving. Kalamboan signifies the development that should take place in the responses of the people towards this argument at hand from the misleading misconceptions that ordinary people have about globalization and its impacts on religion. Similarly, kalamboan or paglambo which means further development is the trail that the writers perceive as the only way in tackling this matter. Indeed, the only way to go is further. On behalf of the writers, we hope that this paper will pave the way for your paglambo in understanding of globalization and religion and their complexities in relation to each other. Enjoy reading the articles that we have prepared for you, and we truly hope and trust that you will learn from this issue.

Brief Summary of SAGE Reference

Religion and Abortion

Heads and Tails

table of contents

A Game of

TUG-OF-WAR 9 religion on globalization : globalization on religion

American Hijabi

general gynthesis

group reflections

kalamboan

Towards a Scholarly Perspective of Religion and Globalization:

Brief Summary of SAGE Reference Ela Mae Jetigan

summary

The religion-globalization paradigm is a complex and critical area that remains understudied. Studying and relating religion to globalization most importantly in contemporary times are highly essential to look through how the latter impacts the former. The SAGE Handbook of Globalization specifically discussing Religion and Globalization published in 2014 addresses this lack of studies in this field. The said journal is divided into three multi-faceted parts, which are: 1) the various disciplines (history & sociology) and their contributions to perspectives regarding religion, 2) the current issues and research agenda about the relationship between religion and globalization, and lastly 3) the two recent research agenda and their interpretations between the relationship of the two. The first part discusses that before secularization brought about by globalization took hand matters regarding religious decline, cross-disciplines have already contributed to and influenced religion as a separate field. Indeed, according to Crawford (2001), religion is an inter-or ‘cross-disciplinary area of inquiry.’ Currently, social scientists are interested in secularization and how this has resulted in to decline of individual religiosity or church growth. Truly, this research agenda focused on this small area resulted to a scholarly reappraisal and they have concluded that the world has become secular (majority upholding no religious beliefs) due to the ability of people to have a choice; secularization is now understood as “the shift in the overall frameworks of the human condition”. Two main ideologies regarding secularization are presented and these are: 1) secularization as a result of the post-secular society, and 2) secularism as an active project provoked by the West. Also highlighted in this part is the Eurocentric approach in contemporary perspectives toward religion which ultimately results in bias in concepts, methods, and research agenda. This part closes with the conclusion that studying the relationship between religion and globalization through the lens of secularization should not only be limited to the West but should also include the “rest” so that studies of “world religions” will not be taken for granted. The anomalies of the earlier modernization paradigm were highlighted in the second part of the journal. It tackles why certain historical events such as the 1979 Islamic Revolution are highly opposed to the theory of modernization. According to Robertson, if indeed globalization results in the “shrinking of the world” and in essence, universalism, then why did this revolution and other similar events happen? Robertson also emphasized the need to search for fundamentals to explain these anomalies. One particular approach to do so is the study of the world’s religious geography since most of the religious regions mapped are still centered in the West. Moreover, highlighted in this part is Obaida’s two-point religion-globalization scholarly approach: 1) globalization of religion, and 2) globalization and religion. The first highlights the spread of various religions to different parts of the world while the second demands how the latter is influenced by the former. The third part emphasizes the two most recent research agenda that seeks to interpret the relationship between globalization and religion. The first examines the role of transnational studies, particularly immigration, to the spread of religion. Indeed, written in this journal is the fact that international migration has provided the means to theorize the relationship between people and religion in a transnational context. Through these studies, the spread of Islam in the heavily-Catholic region of Europe is highly phenomenal, and the ingression of Protestanism in Latin America is astounding. Along with Migration, the “deterritorialization” of religion took place. Two approaches can be used to view this growing rise of transnational religion: religious universalism and local particularism. The second major research agenda is concerned with the interface between religion and culture. In shorter words, it discusses the glocalization of religion where glocal religion is a determining genre of expression, communication, and legitimation of faith. Arguments detailing glocal religion as the result or outcome of responses to the globalization of religion, rather than as a proof of secularization and modernization have been given emphasis as well. Overall, transnationalization and the adaptation of glocal religions are major research agendas to interpret what truly is the relationship between globalization and religion.

/tcwM28grp2

JUNE 2022

Volume 01 Issue 01 18 Pages

The Muslim World After 9/11 Carl Jerwin Gonzaga

n 2001, The Boston Globe newspaper tackled a particularly riveting story: alleged sexual abuse by Catholic priests. As its reporting developed, the paper’s investigative Spotlight Team began to unravel a damning picture of widespread child abuse and a coverup that went to the church’s highest levels. The Boston Globe wanted to develop a deeply researched and carefully crafted story to coincide with the January 2002 pedophilia trial of former priest John Geoghan. But in November 2001, the team uncovered a “smoking gun” document suggesting that Cardinal Bernard Law had reassigned Geoghan to a new parish despite knowing about his history of abuse. During his time in the priesthood, Geoghan sexually abused more than a hundred young boys in Greater Boston parishes. His youngest victim was four years old. They also revealed a cover-up: priests accused of misconduct were being systematically removed and allowed to work in other parishes. This practice is known as priest shuffling. Criminal charges were brought against five Roman Catholic priests in the Boston, Massachusetts area (John Geoghan, John Hanlon, Paul Shanley, Robert V. Gale, and Jesuit priest James Talbot) who

experienced the kind of intense scrutiny and distrust that was unleashed after the attacks. There was an upheaval of claims, mostly by American nationalists, that the terrorists who perpetrated the 9/11 attacks identified themselves as Muslims, whereas their interpretation of Islam was very specific and not representative of the way the majority of the world’s 1.6 billion Muslims interpret their faith. In actuality, only a very small subset of Muslims are Islamist extremists. Physical assault, emotional abuse, and discrimination, alongside an often-politicized conversation about “real Islam,” have created a toxic environment for Muslims ever since.

were all convicted and sentenced to prison. 162, or 7 percent, of 2,324 archdiocesan priests were accused of abusing 815 minors during the 53-year period examined during the court trial readings. Globalization played an important role in this exposé, with fresh allegations of abuse and coverups now surfacing almost daily, and calls in the UK for Pope Benedict to be arrested, resembling a national crisis facing the Catholic church. As a result of the abuse coverup, the longstanding trust in the Catholic Church was diminished, and the Archdiocese closed sixtyfive parishes before Cardinal Law stepped down from service. In response to the scandal, over fifty priests signed a letter declaring no confidence in Cardinal Law and asking him to resign. Following The Boston Globe’s coverage of the Catholic Church scandal, lawyers and lawmakers worked to hold the Catholic Church accountable. Lawmakers in other countries and states began investigations into the Catholic dioceses in their own land. The Boston Globe’s investigation resulted in more than 600 news articles. The published work shocked the world and led to reforms to benefit sexual abuse victims. And in 2015, the movie Spotlight premiered, documenting the work of The Boston Globe’s investigative team.

Although most people did not contribute to the idea that there is something inherently bad about Islam, there were enough voices of hate, deliberate misinformation, and genuine misunderstandings to create a powerful message: Muslims are not to be trusted. This created multilayered social unease that was felt all around the globe, which changed the life of many Muslims. Twenty-two years after the attacks, Islamophobia still has not gone away. There is more understanding about Islam, but Muslims, especially in America, say they continue to face discrimination and questions about their national loyalty. At the root of prejudice, intrinsically, is a deep lack of knowledge.

Carl Jerwin Gonzaga

How Boston Globe Exposed Sexual Abuse in the Catholic Church

news

he globalization process, with its own special tools, is affecting the surrounding world, the religion of Islam, and its ideological structures. The process of globalization affected by the current trend is in the pursuit of dominance over other competing ideologies and, in the meantime, deals with the struggle with competing ideologies with tools such as the spread of fear and false stories, paving the way for the serious matter of global Islamophobia. Muslims were among the thousands of victims of the 9/11 attacks perpetrated by hijackers from Egypt, Lebanon, Saudi Arabia, and the United Arab Emirates. Yet, arguably not since the 1979 Iran hostage crisis had Muslims

kalamboan

Teaching the Bible in Schools Carl Jerwin Gonzaga

news

ome schools, boards of education, and state legislatures have considered introducing courses on the Bible in public schools. Globalization has had a profound impact on Christianity, and throughout history, Christianity has increasingly become a global community as much as it became a global faith. More than a half-century ago, a Pennsylvania Unitarian protested laws requiring each public school day to begin with Bible reading. Chief Justice Earl Warren banned this attempt to turn schools into churches, and school bible reading was supposedly forbidden. However, fundamentalists used other ploys to impose the Bible on captive students. Despite the separation of church and state, evangelical groups gained success through “Bible as literature” courses. Today, numerous conservative states in the U.S.A. allow public schools to teach elective

Bible classes under the pretext that the subject is “literature.” Currently, there are 7 states in the United States of America that mandate Bible courses in public schools: Arizona, Arkansas, Georgia, Kentucky, Oklahoma, Tennessee, and Texas. Other countries, like Israel, Nigeria, and New Zealand have also followed suit, adding religious subjects, primarily the Bible, to their curriculums. The introduction of these measures is not an accident. Rather, it is part of a concerted campaign to use political power and public resources to teach sectarian beliefs. Originally deemed “Project Blitz,” the effort involved a constellation of individuals and groups on the Christian Right who saw state legislatures as an easy avenue for chipping away at churchstate separation. While it is constitutional for public schools to teach children about religion, it is unconstitutional to use public schools to

advance particular religious beliefs focusing on a single religious text. One teacher could not possibly teach a course on “the Bible” to students who are simultaneously reading from the Jewish Tanakh, the 66 books in most Protestant Bibles, the 73 books considered authoritative by the Roman Catholic Church, or the 80 books included in the Orthodox Church of America’s Bible. If a teacher picks just one list of books as “the Bible,” the state will be choosing winners and losers when it comes to religion and faith. In addition, Educational concerns have also been raised about secular teaching in schools, such as supernatural occurrences and divine action described in the Bible may be taught as historical facts in a public school, while the historicity of many persons and events described in the Bible may or may not be confirmed by evidence outside of biblical literature.

Religion and Abortion Carl Jerwin Gonzaga

cross countries and regions, religion is most likely to reject and exclude more tolerant principles. Religious organizations have grown over the years and are more likely to say that God is a prerequisite for a moral life, and this observation is prevalent in most social issues happening all around the world. Globalizing religion has come so far as major religious groups are disinclined toward abortion, which is still a difficult, contentious, and even unresolved issue for some religious groups. Some religious groups have little or no ambivalence about abortion. For instance, the nation’s largest denomination – the Roman Catholic Church – opposes abortion in all circumstances. The secondlargest church, the Baptist Convention, also opposes abortion, although it does allow an exception in cases where the mother’s life is in danger. Other sizable religious groups

in opposition to abortion with few or no exceptions include the Church of Jesus Christ of Latter-day Saints (Mormons) and the Assemblies of God. Hindu teaching also is generally opposed to abortion. On the other side of the debate, a number of religious groups, including the United Church of Christ, the Unitarian Universalist Association, and the two largest American Jewish movements – Reform and Conservative Judaism – favor a woman’s right to have an abortion with few or no exceptions. Many of the largest mainline Protestant denominations – including the Episcopal Church, the Presbyterian Church, and the Methodists – also support abortion rights, although several of these churches temper this support with the call for some

limits on when a woman can terminate her pregnancy. For example, while the Episcopal Church opposes statutory limits on abortion, it teaches that “it should be used only in extreme situations.” Even when a religious institution has a clearly stated policy on abortion, church members may not always agree. For instance, roughly half of all Catholics (48%) say abortion should be legal in all or most cases, in spite of the Catholic Church’s strong opposition.

/tcwM28grp2

JUNE 2022

Volume 01 Issue 01 18 Pages

Bloody Tale of Two Brothers Differences Sharif Ryan Beldia

“

Why are we arguing about who owns the land, when in the end the land will own us both? - Yossi Klein Halevi

Letters to My Palestinian Neighbor

The Arabs do not recognize, negotiate, and provide peace to Israel after their declaration in 1967 while Israel was on their ears. Today, ironically, the Israeli leadership posed rigidity to the problem offering similar rejection to the Arabs who offered yielding and flexible offers. In short, the existing conflict

amounting to millions of dollars of collateral and uncountable lives can pertain to the reason for the political yielding of power. Back when Israel constitutes the minority – Jews, Palestine wielded intense hesitancy for state unification nor a two-state solution. A third intifada could break out and possibly escalate into large-scale violence while Israel is being funded by the US. This financial and armed backing forms after the US commitment to allies. With globalization, a factor of worldwide interconnectedness also shows intensified interconnectivity to one country but biased dysconnectivity to another. More than that, religion is a cultural difference that stems from people in a sense of loyalty and sometimes an extremist approach leads to mortality and longer unbounded conflict. This is evident, in this case as the two boast cultural differences and entitled territories as their own, especially one claiming ancestral origin and the other simply part of an old disbanded Islamic empire. In a keen sense, the tension in the Israel-Palestine conflict prose a longer vague future. Both never reach a proper peace agreement and presently, like brothers who neither concede pride, so to speak. But, the objectives of peace are still and must be possible, for the sake of Israelis and Palestinians who deserve better.

opinion

after the Palestinian Authority party formed a unity with its rival faction – Hamas, which the US viewed as a foreign terrorist organization. In the process, an unimaginable number of civilians were killed, and thousands of rockets and ammunition flew across the skies in retaliation for state territories. But this has been shown to exist with no clear solutions.

“

lobalization intensified the homogenizing mechanics of societies across geographical locations into one advanced consciousness. But the world, although in one mass interconnected civilization, comes with a centuryold uprising in the “holy-land” with no imminent solution ahead due to differences in beliefs and no definite plans for unification or peace induce state divergence. In 1947, the United Nations introduced the Partition Plan which hoped for the division of the British Mandate of Palestine into Jewish (minority) and Arab (majority) states, two majorities who inhabited the land. This plan was accepted by Jews but was never implemented due to Arab’s rejection. Subsequently, over the 19th mid-century, Jews fleeing from the Holocaust of World War Two, contribute to the growth of Jews population. Over the years, the creation of the state of Israel and regional conflicts resulted in a civil uprising and the division of Palestinians into 3 parts: the State of Israel, the Gaza Strip, and the West Bank. In 1987, the first intifada happened which will be followed by a second intifada in the 2000s. Albeit the constant armed aggression within the state, the US in 2013 revived the peace process among the two parties which ended in failure

<<<

/tcwM28grp2

7 kalamboan

JUNE 2022

Volume 01 Issue 01 18 Pages

Heads and Tails:

Politics and Religion Sharif Ryan Beldia

Leaving that issue, for now, religion and its large influence on the political context provided means of platforms and deplatform for candidates to be arguably considered. In 1986, Jaime Cardinal Sin urgently persuaded Filipinos to support the revolt against President Ferdinand Marcos on a call on Radio Veritas. Prevalently, this persuasion led to be labeled as the start of the People’s Power Revolution. In another circumstance, recently, minority religious group INC whose members vote as a bloc significantly contributes to the victory of Ferdinand Marcos son Bong Bong Marcos. Albeit its small number, presidential candidates race toward INC for political endorsement aiming to swing the tide in a hotlycontested election. However, with the heightened prevalence of religion in this land of religious conservatives, the endorsement does not directly guarantee complete victory. Say, for example, the INC endorsement to Eduardo Cojuangco who came in 3rd, or in recent Catholic endorsement to Leni Robredo who fell off 2nd from Marcos immense landslide.

Various factors truly provided means for a candidate to win, religion is only among them. Still, when these two imminent forces unite, they can monopolize power. Religion’s strength and authority are derived from divinity, while exploitation and corruption are reportedly induced. But in the minds of extreme devotees in a country whose people rely on higherbeing for solutions, the church’s mission is plainly holy. Believers cried for deity help for a problem that the society created wherein a government fixes it in a band-aid way that seems to tell us how everything is correlated and can be manipulatively cycled. Moreover, Filipinos’ blatant habit of asking for higher beings’ blessings than working on them, contributes to the repetitive cycle of power manipulation. With the nearing inauguration, we can remember how the candidates move heavens and earth to muse us with their effective diplomacy. Churches are a vital method that seems to prove as the fastest route to victory sometimes. Albeit, its influence correlates to politics, it’s historically proven effective, especially in a country like the Philippines.

editorial

ith the recent conclusion of the 2022 national elections, the elected by plurality stood up among the candidates with their various schemes of influence and nationalistic heart-throbbing diplomacy. One of these schemes is through religious influence. But even with the two divisions divided by separation of power, religion by political context massively manipulates society, especially the devotee using their control of power through divinity. Religion and Politics are essentially two sides of the same coin, so to speak. Both serenade the masses with promises and impose fear. This is especially prevalent in the Philippines, wherein religion is embedded in our culture and beliefs. As a country that was colonized by Spanish inquisitors in their search for spices and spread of Christianity, for 333 years, we have been massively brainwashed and exploited in return for being globalized. Today the Philippines bears as a huge Christian country that is still walking tip toe while parent Christian countries like Spain, figuratively run, as contemporary issues like abortion are presently legalized.

<<<

JUNE 2022 Volume 01 Issue 01 18 Pages

Allen James Nedamo & Ela Mae Jetigan

A GAME OF TUG-OF-WAR:

The Original Catholic Catechism vs. Same-Sex Marriages & Evolution

he Pew Research Center 2015 conducted research regarding religious compositions by country from 2010-2015. Their results showcase that Christianity is the largest religion or area of faith that people adopt worldwide garnering a 31.1% percentage in 2020. Christianity refers to a world religion based on the teachings, life, and death of Jesus Christ. Additionally, there are three main branches of denominations of belief and practice under Christianity: Catholicism, Protestantism, and Eastern Orthodox. The first among the three is known to be the largest and the most major branch of Christianity. Roughly 1.1 billion people all around the world is a Roman Catholic. According to Britannica, “there are more Roman Catholics than all other

Christians combined and more Roman Catholics than all Buddhists or Hindus. In this alone, it is inherent to say that the Roman Catholics have great power and control in the world – indirectly or directly, whether we like it or not. The Roman Catholic Church differs from other Christian denominations due to its beliefs in the need to perform sacraments, the importance of the Virgin Mary, and the papacy. In this regard, only the Roman Catholic Church and its stances on prevailing issues of today will be taken into account. The Catechism of the Catholic Church written in 1994 states in Article 2357 that “homosexuality refers to relations between men or

feat

<<<

ture

kalamboan

between women who experience an exclusive or predominant sexual attraction towards persons of the same sex.” Additionally, this article says that homosexual acts are intrinsically disordered and remain contrary to natural law. Indeed, homosexual acts are not prohibited under all circumstances. Although the Philippines has been ranked as one of the most gay-friendly nations in the world and the top 1 in Asia, there is still a significant and strong influence of the Roman Catholic Church that contributes to discrimination against them. A recent interview with a devout Catholic and a member of the LGBTQIA+ community reveals that the Catholic Church readily welcomes them, but discrimination will always be part of their story. However, [he] is able to serve the church and be a gay man at a safe time due to the dialogues being conducted to reconcile their faith. According to [him], “it is not that easy, but the acknowledgment that a person has multiple dimensions made it easier for me to live this life.” Pope Francis, the Bishop of Rome and head of the Catholic Church since 2013 reportedly left a remark regarding gay clergymen in these words: “who am I to judge?” Recently, the Roman Catholic Pope Francis has allowed for the same-sex civil union as well. The pope said, “Homosexual people have a right to be in a family,”. With all these growing intersections between faith and liberalization, where do these two sides find common ground? And to what phenomenon do we owe this intersection? Secularization brought about by globalization has allowed this intermingling to coexist. According to the SAGE Journal, people nowadays have a choice and a right to determine what is best for them. Before secularization, this would not have been the case, because it would either subscribe to the beliefs, traditions, and ideologies of their religion. Therefore, it is interesting to see that the major catechisms of the churches are being deconstructed and opposed due to the call of the minority groups like the LGBTQIA+ community to be accepted.

But when did the LGBTQIA+ community start to get their voices heard? Thanks to globalization, their plight towards acceptance and acknowledgment of their rights garnered momentum. Globalization has caused the global conversation about sexual orientation and gender identity which led to the rise of new human-rights frontiers like OurRight, Human Rights Campaign, etc. Consequently, the expansion of the LGBTQIA+ movement exposed people everywhere to new identities and sexual orientations that they can assume, thereby spreading this movement even further. This has been even furthered by global media dominating in every aspect of our everyday life. This intermingling may show that religion might not fully accept same-sex marriage, but adjustments have been made to help people in need. Similarly, religion may not be stricter towards homosexuality than they have been in time past. This might show secularization but in reality, this helps people start to believe in religion because the religion has more understanding of the world’s current situation. The pope and the church also approve and accept evolution. The pope said that the Big Bang theory and evolution in nature “do not contradict.” With this statement, he has reliably connected a bridge between the scientific and the religious people, stopping the argument of whether or not religion accepts evolution. The help of globalization and the fast travel of knowledge helped the pope accept the fact and connect the two theories and help make a stronger belief. There has already been a decline in belief in religion. Still, because of the help of globalization influencing the leaders of religion, they started to make religion better by accepting scientific notions and accepting marginalized people. Because of that acceptance, religion has slowly been strengthening back again. All in all, globalization can be used to help make religion better and, in this case, it helped make people believe and accept the decisions of the Roman Catholic church.

/tcwM28grp2

JUNE 2022 | Volume 01 | Issue 01 | 18 Pages

RELIGION ON GLOBALIZATION :

The Accounts of Be

Allen Jame

feature

RG:

Globalization: Unbarring factions of religions

eligion is one of the biggest things people have fought over for thousands of years. Countless wars have been fought over religion in the entirety of human history which mostly resulted to the shedding of innocent blood. Hundreds of Islamic websites, YouTube channels, Instagram feeds, and Twitter accounts advance “dawah,” a form of Muslim evangelism that is not limited to apologetics but often includes polemical attacks on the Trinity, the divinity of Christ, and the Bible. But the Muslims are not the only ones insulting the Christian, Christians also insult or anger the Muslims. Certain apologists make caricatures and scorn the Qur’an and the records of Muhammad’s sayings and deeds known as the hadith. But there are still benefits since we are in the 21st century where information has many modes of transmission. With the help of globalization, people have spread information that the Qur’an and the Bible are not far apart in some of their teachings and that we must not only focus on the character in the scriptures but should focus on meaning. The people of McGrath Institute of Church Life have created videos where it shows overlap where Jesus is mentioned in the Qur’an and the Bible. It also showed that both of the meanings of the scriptures are not far apart. What they want to do is for both religions not to fight but to listen to each other. Globalization has a key role in all of this since, with the help of the many ways to share information, it helps us understand other religions. But also, religion has helped globalization in creating a link between people and made them understand that “Christians and Muslims do not need to agree, but they might learn to disagree well.”

Differentiation of Islamist terrorism from Islam

ews is one of the biggest ways to spread an ideology or send information. It is a way of globalizing it may be local or global news. The problem with this is that they can point and shape a news how positive or negative they want it to be seen. One of the negative effects of globalization towards religions is new focusing on the islamist terrorism happening around the world and people were starting to be afraid. In the United States of america alone, islamophobia increased during September 11, 2001 where the terrorists attacked the twin towers. Islamophobia also rose because immigrants from wartorn countries were migrating to other nations. This scares the locals because they fear war will continue in their country. But there is also the usage of news to help reduce islamophobia. They have news and stories that are also positive. Based on a study in Western European countries 66% does not have any ill-will towards Muslim people. This shows that using the tools for globalization can also help immensely in reducing the slander towards the Islamic religion. Also with the help of globalization there are now people who are interested in their religion and culture which helps them spread their religion and culture to other people. This type of fall and rise outlook towards the Islamic people is an example where religion or “believing” is slowly returning to the people due to globalization. There is still a small percentage of people who might be afraid, but the majority now are not afraid, and they see the true nature where Islam does not immediately relate to terrorism.

/tcwM28grp2

kalamboan

: GLOBALIZATION ON RELIGION

eneficial Interaction

es Nedamo

:GR

here have been many cases when religion has affected globalization, but one of the most notable and that happened locally was the Spanish colonization here in the Philippines. One of the original religions here in the Philippines was animism, the belief that an inanimate object has a soul or spiritual essence. Most Filipinos believed in “rebulto” before the colonization, but after the colonization, the Philippines became a mostly roman catholic community. One of the main reasons for the Philippines’ colonization was to create a spice trade route, but one of the most impactful things that the Spaniards did was introduce Christianity here in the Philippines. When the Spaniards introduced Christianity, almost all of the people here declined, like Lapu Lapu the one who killed Magellan. But even though the people rejected or did not like Christianity, they still received the gifts the Spaniards gave them. Because the people accepted this gift, this is the start of the introduction of globalization to the people of the Philippines. People were given clothes, knowledge, and an understanding of the world. Because they accepted the simple St. Nino relic were now connected more to the world. Nowadays, there are more Roman catholics than people who believe in animism. Roman Catholicism is also found in all the world’s locations, connecting people via religion. This belief and religion connect people’s understanding and the knowledge of people. It may be a religion, but it is a belief and a culture that connects a lot of people. As the sign of the cross, it is a symbol that links and connects Catholics.

www.tcwM28grp2.com

How the traditions connected people

radition is a staple of a religion. Roman Catholics like to celebrate their fiesta and other celebration related to the Saints. Muslims have their fasting during Ramadan and Shahada or their profession of faith. These traditions are one thing that connects the people. For example, the fiesta of the Catholics is a festivity where people celebrate their patron saint and people party and eat a lot of food. These celebrations affect not only the Catholics but also other religions since Catholics invite people to go to their houses and eat there. It is a type of glocalization where people in the community are connected through this celebration. Muslims have Ramadan, where they do not eat during the day or when the sun is up. This helps globalization since people worldwide are connected through religion and beliefs. There are also connections made when one religion respects the other religion. There have been moments like what happened in February 2011, where the Christians protected the praying Muslims. This shows respect for their tradition and a sense of closeness and community. Also, there have been cases like the Halal movement where there must be a Halal food found in an establishment for our Muslim brothers and sisters. This has impacted globalization and is one reason why most fast-food chains only serve chicken and beef, not pork. Another example of tradition affecting the people in the social media and items of the companies found in Dubai. During pride month, most the companies outside the Arab nations promote the pride flag but in Arab nations, the profiles stay the same, and items that are rainbow are taken since it was believed to cause bisexuality.

feature

How the Spaniards spread religion and unity

<<<

kalamboan

sports

Religion and Sports

Through the Lenses

American

Breaking Barrie

Feary Mae Caliso Ibtihaj Muhammad wearing her hijab during the Olympic games 2016 is an effort to clear up criticisms against the Islamic faith. Critics argued that wearing a hijab doesn’t make rational sense when doing sports. Why did Ms. Muhammad insist on wearing a hijab? The International Olympics Committee banned the use of hijab for Muslim women Olympians. The Rule 50.2 of the Olympic Charter states that “No kind of demonstration of political, religious or racial propaganda is permitted in any Olympic sites, venues or other areas.” The rule was directed toward the protection and neutrality of sports. Using a hijab was seen as a violation of the rule. First, it allegedly posed a risk to the safety of the players. Second, although unintentional, it was somehow a demonstration of religious propaganda. However, banning the use of hijab negates some fundamental principles of Olympism. The first principle of Olympism stresses the importance of blending sports with culture and education. Dr. Tesneem Alkiek insisted in her paper “Is Hijab Religious or Cultural? How Islamic Rulings Are Formed” that wearing a hijab is both a cultural and religious practice for women in Islam. In this case, prohibiting Muslim women from observing such practices during the Olympic games is against the first principle. Banning hijab in the Olympics is plainly a demonstration of religious discrimination which is against the fourth and fifth principles of Olympism. Those two principles emphasize that any form of discrimination shall not be allowed and is against the Olympic Movement. Most of all, according to the 4th principle of Olympism, the practice of sport is a human right. It is fair to say that Ms. Muhammad must exercise her right. Consequently, Ms. Muhammad was not merely just doing what was required of her as a Muslim, but she also promotes women’s empowerment and inclusiveness in sports. It encourages those hijab-wearing athletes to once again take their chances and compete in the global arena. This is not because they were now given an opportunity, but because they have every right to do so.

Feary Mae Caliso

encing athlete Ibtihaj Muhammad sets the record as the first American woman to compete in the Olympics while wearing a hijab, bagging the bronze medal. She competed in the team Sabre event on August 5-21, 2016, while representing the United States at the Olympic games held in Rio de Janeiro. Here are a few tidbits of the trailblazer’s gradual transition to becoming an Olympian. Ms. Muhammad grew up in a town with lesser diversity and so she struggled with being different from her peers or their community, not only for her color but also for her religion. It was a challenge for her to find a uniform that adhered to their religious beliefs. Driving by a local high school, she and her mom came across fencing. Not knowing anything about fencing, her mom urged her to give the sport a try. The athletes’ uniform was modest, and she was drawn by it. She was 13 years old when she started fencing and trained at her former coach Frank Mustilli’s garage. She trained épée for three years, yet claimed that she was terrible at it, but Frank pushed her to switch to saber since it better suited her personality—aggressive, quick, and fierce. Putting all that training into work, she participated in fencing competitions locally and internationally. She was a 19time World Cup Medalist, 2-time National Champion (2009, 2017), 2014 World Champion (Team Sabre), and a 5-time World Medalist (2011, 2012, 2013, 2015). She was also part of the USA Fencing National Team (2010-2017). Securing a spot on the United State Olympic Team, she made her way to the top, winning the bronze

/tcwM28grp2

JUNE 2022

Volume 01 Issue 01 18 Pages

Is the Spirit of Olympism Lost? Feary Mae Caliso

ers

medal during the 2016 Olympic games. The amount of strength needed for the training was no match for the microaggressions she had to endure just to keep up with her faith as a Muslim and for the fairly large number of death threats she received. “I had them [death threats] before the Games. The interesting thing about that is the United States Fencing Association and the Olympic committee didn’t take them as seriously as I thought that they should...”, she told The New York Times. Like all other Olympians, her experiences throughout her journey were physically, mentally, and emotionally exhausting. However, what she had to deal with most of all was prejudice from her teammates and society because of her faith. Islam is misunderstood by many, and she lived to prove that they exist as individuals in society. Grabbing that bronze medal at the Olympic games was also a winning moment for those who struggled with religious discrimination and only looked up to Ms. Muhammad’s courage. Her brave gesture of keeping her hijab while competing in this global sporting event demonstrates that everyone across the five continents of the earth could become an Olympian despite gender, race, and religion. “Society tries to put us in boxes to limit us as women, as people of color, as religious minorities and we have to break free from that and believe that we can be anything, do anything that we want with hard work” - Ibtihaj Muhammad.

sports editorial

Hijabi:

s. Ibtihaj Muhammad has established her place in the Olympic games and has gained popularity during the Olympic games 2016. But behind this success is also the overflowing benefits that the Olympic partners will receive. “Long-term partnerships are the backbone of our commercial programmes and they enable the financial security of the entire Olympic Movement” - Tsunekazu Takeda, IOC Marketing Commission Chairman The Olympic games is the perfect venue for athletes coming from all corners of the world to showcase their ability when it comes to sports. The games are being broadcasted live to the 200 participating countries. Instead of being purely a manifestation of the Olympian spirit, the Olympic games becomes a marketing platform of the Worldwide Olympic Partners. This allows those multinational corporations to increase their sales and connect with more people from all over the world. After all, the International Olympic Committee promised them unprecedented global exposure. There is no doubt that the multinational corporations including Samsung, The Coca-cola Company, Omega, etc. have a significant contribution to the operations of the Olympic games. They have provided an opportunity to the local athletes to realize their goals of becoming an Olympian. Despite this fact, Ibtihaj Muhammad made sure that the Olympic spirit will prevail by becoming someone to look up for inspiration for Muslim women athletes and to those youths who aspire to play at the Olympic games.

<<<

kalamboan

/tcwM28grp2

JUNE 2022

Volume 01 Issue 01 18 Pages

general synthesis Ela Mae Jetigan Indeed, globalization all throughout all aspects of life has impacted religion and vice versa. Evidence of these intermingling is everywhere: in schools, culture, politics, tradition, gender orientation and sexuality, evolution - it is everywhere. From the recent rise of the allowed Hijabi women to participate in sports to the influence of church beliefs and endorsements in the recent election here in the Philippines, one can say religion and globalization are two forces that should be reckoned with. But yet, the astounding lack of scholarly studies being conducted to analyze the relationship between these two is clearly proof of the opposition to this demand of reality. From the SAGE Reference in Religion and Globalization alone, one can see that even the scholars argue what specific areas should be demarcated in studying the relationship between these two. There are

still lots of considerations to fully understand how globalization affects religion and how religion has globalized all around the world. It is also important to assess whether religion has truly homogenized and declined or strengthened but is found in different forms. Written in this newsprint are the different facets of reality that have seen how these two and their interesting relationship have been co-evolving together. In our study of Biology, coevolution can be defined as the study of the relationship between two organisms and how their interactions impact their individual evolutionary trajectories. In the news section, highlighted in there are the changes in how Islam and the people practicing it are being viewed after the 9/11 scare. However, also emphasized in there that globalization has improved and actually helped pave the way to lessen

Islamophobia all around the world. The said section has also discussed intriguing data about globalization opening news about abuse inside the church, etc. Similarly, in other separate sections, pieces of evidence of the growing interconnectedness of religion and globalization can be seen. These two can hardly be discussed separately without discussing the other. In conclusion, there is an increasing demand for more comprehensive reports about the globalization of religion and globalization and religion in particular. If this can’t be achieved, then it is impossible to truly explore how globalization has transformed the practice of religion all around the world from the very first globalization process in history. As Albert Einstein said: if you can’t explain it simply, then you don’t understand it enough.

<<<

kalamboan

Religion and globalization and the relationship that these two have in between should not be neglected. I always thought that globalization had a negative effect on religion, but in this inquiry that we have done, I realized that globalization was a significant force for religion and in religion. The relationship between these two is present everywhere and it should be acknowledged and given due attention that it deserves. Unless this is done, we will never fully understand how to reconcile the two to each other and how to interpret and respond to the multitude of social issues concerning religion and globalization that exists in today’s world.

ELA MAE JETIGAN

reflection

Editor-in-Chief

Globalization’s relationship with religion, like any other sector, continues to cause developments, disputes, and decrease in sustaining religion itself: a relationship that we may regard as complicated. While globalization may have swiftly extended religious activities and reached many people to evangelize, as well as increased emphasis on religious discrimination, which may lead to countless disputes, it has also led a lot of individuals to secularization. Furthermore, if we dig more and more into the interconnection between globalization and religion, the involvement of all Arjun Appadurai’s global scapes bears a very significant role in global discourses about religions. But on a side note, religion likewise plays a major part in maneuvering the several scapes of globalization in a vice versa exchange.

RESTELLE SESPEÑE Layout Artist

Globalization was made from the foundations of politics and religion. For me, politics and religion are interconnected social forces, wherein both have similar hierarchical power. Politics in its own field provided means of control for upholding societal stability locally and internationally. Religion on the other hand, although understudied, correlatively stabilizes people through means of maintaining social beliefs in divinity whereby natural law is used as moral and virtue guidance. Together these interconnecting fields provided huge columns in the construction of a modern and working society. Along with societal participation of one social and economic consciousness across geographical locations, paving the way for globalization to form. Historically, even with cultural differences people (in a form of embodied globalization) come together in search of ways of living, trade, and sometimes things like spices. Today, globalization forms to become one massive social consciousness participable with one tap of a cellular phone. Its progressive and modern upkeep in the era of digital globalization.

SHARIF RYAN BELDIA Opinion Editor

/tcwM28grp2

references

d A e t u nj i , . J ( 2 0 1 9 , Fe b r u a y 4 ) . B i b l e R a d i n g I P u b l i c S h o l s a H B e n a D i v s e I u ” A n d T h i s O l d C u t r e

a r W s I S t a r i n g A g a i n . T h e C o v n e r s at i o n . ht p s : / t h e c o v n r s at i o n . c m / b i l e - r a d i n g - p u b l i c - s h o l s h a s - b e n - a d i v s e - i s u e - a n d t h i s - o l d c u lt re - w a i s - t a r i n g - a i n - 1 0 6 8 7 A l e x a n , d r A . ( 2 0 1 ) . E g y p6 t s u M s l i m a n d C h r i s t a n j o i n h a n d s i n p r o t e s . B C . ht p s : / w . b c o m / n e w s / w or l d - m i l e - a s t 1 2 4 0 7 9 3 a l e x i s j o y v i p a c e s . ( 2 0 1 8 , u J l y 2 1 ) . I b t i h aj u M h a m d a l k s T O l y mp i c s & B r e a k i n g B a r i e s - A l e x i s j o y v i p a c e s Inter viewu[bdVe.oT]htpsYo :/ yout.be/uMsPIy7JWTK A l k i e , . T ( 2 0 1 , M a r c h 2 5 ) . sI h i j a b r e l i g o u s o r c u l t r a ? h o w sI l a m i c r u l i n g s a r e f o r m e d . a q e n Y I n s t i u e f o r s I l a m i c R e s a r c h . R e t r i v e d u J n e 2 4 , 2 0 , f r o m ht p s : / y a q e n i s t u e . o r g / a mp r e d / p a e r / i s - h j a b r e l i g o u s - r c u l t r a - h ow i s l a m c - r u l i n g s - a r e f o m e d B C . ( 2 0 1 ) . s I r a e l - G z a v i o l e n c : T h e c o n f l i c t e x p l a i n e d . B C : I nt e r a i o n l . ht p s : / w . b c o m / n e w s / n e w s b at - 4 1 2 3 9 6 B r i t a n c . ( n . d ) R o m a n C at h o l i c s m . B r i t a n c . o m R e t r i v e d f r o m ht p s : / w . b r i t a n c . o m / t p i c R o m a n C at h o l i c s m B u e n a o b r , M . ( 2 0 1 6 ) . T h e o Pl i t c s o f R e l i g o n i n t h e P h i l p n e s . T h e A s i a Fo u n d at i o . ht p s : / a i f o u n d at i o . or g / 2 0 1 6 2 / 4 t h e - p o l it c s - of re l i g on - i t h e - p i l n e s / Build S eri s. (2018, uJly 26). Ibtihaj uMham d Discu es eHr eNw B o k PProud: yM fight for an nUlikey American D-ream ui[bdVe.oT]htpsYo :/ yout.be/ch3QLfcKkbY Ç a k I , C . , & G ü l a d , M . . O ( 2 0 1 8 ) . T h e R e p r s nt a i o o f u M s l i m i n P u b l i c S p o t d A v e r t i s e m nt s A g a i n s t sI l a m o p h b i a : T h e C a s e o f U S A , C a n d a n d t h e N t h e r l a n d s . e M d y a v e D i n A r a n t I r m a l r I D e r g i s , 1 ( 2 ) , 243- 5 . Car ol , M. Pfei , rS. & Rez ndes, M. (20 , aJnu r y 6). Churc Al owed buAse by Priest arFo. Ye The B ostn G l o b e . ht p s : / w . b o s t n g l o b e . c m / n e w s / p e c i a l - r e p o t s / 2 0 1 / 0 6 c hu r - a l o w e d - a b u s e - p r i s t - f o r y e a r s / c S H f G k T 2I r 5 A q v K B u D N M / s t o . r h m y l

C e nt r f o r P r e v nt i e c A t i o n . ( 2 0 ) . s I r a e l i - P e s t i n a C o n f l i c t . G l o b a C o n f l i c t r a c . k T e ht p s : / w . c f o r g /

g l o b a - c on f l i c t - r a c k e / on f l i c t / s r a e l i - p a l e s t i n a - c on f l i c t Cphael, .B (2013, ulyJ 19). poeP rFancis discu e Gya Ctaholics: ’Who am I to judge?6 tainNol Public Rad.io Retrivd fmor .rgo/tpsh:ecnwi th o-wya/2013 7 9/206 8/poe-francisd uesg ay - c t h o l i c s - w h o - a m i - t o j u d g e # : ~ t e x = oP p e % 2 0 F r a n c i s % 2 0 D i s c u s e % 2 0 G ay % 2 0 C at h o l i c s , % 3 A 2 0 T h e % 2 0 wT o % 2 D a W y % 2 0 % 3 A % 2 0 N P R & t e x t = P r e s - , P o p e % 2 0 F r a n c i s % 2 0 D i s c u s e s % 2 0 G a y % 2 0 Ctaholics%3A206 hWo%20AmudgeJ,IsoTcity%20nsead fo%20being ostracized. Cnsota,iR.(201) ePhilpns:AaPtRevisd. u D G z m e C a n . t ,( K P 2 h 6 I 0 i ) J l p b c y u o s r d e n a g i M T m z . Retrivdfmortphs:/ ie.cmo618435/lgtb-phi nesctaoli-uhrpde/ D,eb S. (2018, ulyJ 24). Itbijha uMmd: e Olyipcm eFnr sI Charting erH Own tahP. e rkNw iTmesYo . Retrivd uneJ 25, 20 , fmor tphs:y/.nwime co2018/7 4boks/itjha-um dfencigh j i a b - o l y p cm s .t amF, M., jaelH, .,D & e,nHao L. (201, Setpmbr 7). wo T Decads Ater 9/1, uslMim Americans tSil Figthn Bias. AP eNws. tphs:/neaw.cmortile/S pmb-1ruslMi Ae cans-93f7d 219c537428f 6 8a2b3 4 Geg(M2w.v,1ulo06nibHs)Jarth fomehg d LGrBTfQo+tihgs. uGdareiRn.t vd fmor tphs:/.wegudarincmo/wl 20 jun/16hwo-glbaistno-h rasfmed-thhgt-hrfo l g tb q - r i hs Goleibwsk .D (2014). Religno and Globaiztn: eNw osPiblte, urFtheing Chalengs. Ete-nrIaiol erltainso. tp h s . : i / n e f o w - 2 r 0 1 4 7 / 6 e r l i g n o - a d l b i z t a n o - e w p s i b l t e - f u r t h i n g c h a l e ng s / Go d ronMig America. (2018, October 5).ake Tti fmor Itbijha umMd: ’I6 t s nto easy being the hr6 s t i d e [ oV ] . ube.tphs:/Tyo cdzLbtlYo USo

JUNE 2022

Volume 01 Issue 01 18 Pages

Religion and globalization go hand in hand. Globalization can affect religion, and religion can affect globalization. This interaction is beneficial for both parties since, with the help of globalization, it can spread positivity and religion throughout the world, and religion can help connect everyone even more. People will relate to people who are in the same religion or have the same beliefs as them. This belief can help build a local community and be part of a glocal community. The only problem with the connection between religion and globalization is that the positive side of religion will be globalized, and the negative aspects of the negative outlook towards some religions. All in all, the interaction between the two can be helpful or devastating, depending on the situation. Religion can be a hub of connection and globalization can be the tool to spread religion and religion can also be a tool to develop more globalization.

ALLEN JAMES NEDAMO Feature Editor

reflection

Globalization and the expressions of globalization are encountered frequently, but just as differently as it has different meanings. It can mean as much as internalization, while for some, it is an effort to create a borderless world. But globalization is unique in a way that it often violates and transcends the concepts of nations and cultures. When this vision of globalization is applied to religion, we can see the change of the conventional forms of religion linked intimately to the respective histories and cultures of nations, and religious groups taking on the free characteristic of competition on a global scale. Religion, fundamentally, is capable of survival, expanding without ties to a specific nation, culture, or ethnic group. Everywhere in the world, globalization of religion has realigned global religious groups, transforming individual religious groups and producing new characteristics within their doctrines, rituals, and practices. In this way, each region of the world each has its own distributions of main religious groups, and this change is accompanied by human beings supporting religions with their intellectual perspectives.

CARL JERWIN GONZAGA News Editor

Religion, sports and globalization are broad and sensitive topics, but looking closely, they are interrelated in some ways. Globalization has an impact on religion. Powered by the latest advancements in science and technology, religious leaders could share their thoughts on some pressing issues that are present in society to a wider audience. Religion also has an impact on globalization, and this could be seen especially from the Spanish colonization. As people interact with one another, they know more about the strengths and weaknesses of the religion they belong to which causes them to stick to their faith or worse, to transfer to another religion. On the other hand, sports have an impact on religion and globalization. One perfect example is the Olympic games wherein people from different places come together to share their cultural values and religious beliefs, and ideas with their fellow athletes, and the Olympic family. Although they came from different countries, they all have the same goal which is to adhere to the fundamental principles of Olympism and show the world what sports culture looks like.

FEARY MAE CALISO Sports Editor

<<< eGrgo,i X. (20). Over 1,20 Ctaholic clerg y endros Reorbdan-gPil in ’btale rfo 6truh . Philstar : Globa.

Pat g , K . ( 2 0 2 ) . I N C f o r m a l y e n d o r s e p r e s i d e nt i a l b i d o f B o n g b o n g Ma r c o s . P h i l s t a r : G l o b a l . ht p s : / w . w p h i l s t a r. c o m / h e a d l i n e s / 2 0 2 / 0 5 / 0 3 / 2 1 7 8 4 8 0 / i n c - f o r m a l y - e n d o r s e s - p r e s i d e n t i a l - b i d - b o n g b o n g m arc o s R e l i g o u s C o m p s i t o n b y C o u n t r , y 2 0 1 - 2 0 5 . P e w R e s a r c h C e n t . r ( pA r i l 2 , 2 0 1 5 ) . A r c h i v e d f r o m t h e o r i g n a l o n 1 5 Ju n e 2 0 . R e y n o l d s , G . a n d D i e z , M . ( 2 0 2 ) W h a t C h r i s t i a n s C a n L e a r n f r o m Mu s l i m s D u r i n g R a m d a n . C h u r c h l i f e j o u r n a l . ht p s : / c hu rc h l i f e j o u r n a l . n d . e d u / a r t i c l e s / w h at - c a n - c h r i s t i a n s - l e a r n - f ro m - u s l i m s - d u r i n g ram d an/ R o b l e s , A . ( 2 0 1 7 ) . N o t r u s t i n i n s t i u t i o n s . D + C : D e v l o p m e n t a n d C o p e r a t i o n . h t p s : / w . wd a n d c . e u / e n / a r t i c l e / a nt i - d e m o c r at i c - l e g a c y - s p a n i s h - a n d - u s - c o l n i a l i s m - p h i l p i n e s T h e C a t e c h i s m o f t h e C a t h o l i c C h u r c h . ( n . d ) . R e t r i e v d f r o m h t p s : / w . wc a t h o l i c h a w i . o r g / m e d i a / 2 4 2 3 6 / h o m s e x u a l i t y _ - f ro m _ c at e c h i s m _ o f _ t h e _ c at h o l i c _ hu rc h . p d f T h e m e t . ( n . d ) . T h e F i v e P i l a r s o f I s l a m . h t p s : / w . wm e t m u s e u m . o r g / l e a r n / e d u c a t o r s / c u r i c u l m re s ou rc e s / ar t - of - t h e - i s l am i c - wor l d / u n it - on e / t h e - f ive - pi l ars - of - i s l am u bTe z a , P h i l p C ( 8 Ju n e 2 0 1 3 ) . PP H r a n k s a m on g m o s t g ay - f r i e n d l y i n t h e w or l d-.In qu i re. n t . U S A I D. ( 2 0 1 4 ) . ht p s : / p d f . u s a i d . g ov / p d f _ d o c s / P BA 8 . p d f iV e w s A b o u t A b o r t i o n . ( 2 0 1 4 , M a y 3 0 ) . Pe w R e s a r c h C e n t . r h t p s : / w . wp e w r e s a r c h . o r g / r e l i g o n / re l i g o u s - l a n d s c ap e - s t u d y / v i e w s - a b o u t - a b o r t i o n / onV S i k or s k i , C . , Mat h e s , .J & S c h mu c k , D. ( 2 0 1 ) . T h e Is l a m i c St a e i n t h e n w s : Jou r n a l i s t i c d i f e r nt i at i on o f I s l a m i s t e r o r i s m f r o m I s l a m , t e r o r n e w s p r o x i m t, y a n d I s l a m o p h b i c a t i t u d e s . C o m u n i c a t i o n R e s arch , 4 8 ( 2 ) , 2 0 3 - 2 3 . ou sY e f , H . ( 2 0 2 ) . T h e Is r a e l i - Pa l e s t i n a n C on f l i c t : T h e D a n g e r of ’No S o lut i6 on Me s a g i n g T h e S i x ’N6o 6 s T h a t A r e C e m n t i n g a O n e - S t a e O u t c o m e a n d P e r p e t u a l C o n f l i c t . nU i t e d S t a e s I n s t i u t i o n o f Pe a c e . h t p s : / w . wu s i p . o r g / p u b l i c a t i o n s / 2 0 2 / 0 2 / i s r a e l i - p a l e s t i n a n - c o n f l i c t - d a n g e r - n o - s o l u t i o n mes ag ing

references

h t p s : / w . p h i l s t .a r c o m / h e a d l i n e s / 2 0 2 / 0 5 / 0 4 / 2 1 7 8 1 0 / o v e r - 1 2 0 - c a t h o l i c - l e r g y - e n d o r s e - r o b e d o p an g i l - b t e r u h .iHstro y (n.d) iHstro y fo Chr.istany Retrivd fmor tphs:/.wcimor yelgino/hstr y-fo c h r .i s t an y Itbijha umMad (n.d) tenrIaiol Oyipcm Cmotie. Retrivd uneJ 2, 20, fmor tphs:/olyicm. e n /t a h l s i b j h a-u m d I n t e r n a t i o n a l O l y m p i c C o m i t e . ( 2 0 1 6 ) . Io c m a r k e t i n g m e d i a g u i d e : O l y m p i c g a m e s R i o 2 0 1 6 . R e t r i e v d J u n 2 e 6 , 0 2 f , r oh t m p s : / w . w g o g l e . c o m / u r l ? s a = t & a m p ; s o u r c e = w e b & a m p ; r c t = j & a m p ; u r l = h t p s : / s t i l m e d . o l y mp i c . o r g / m e d i a / D o c u m e nt % 2 5 0 L i b r a y / O l y mp i c O r g / G a m e s / S u m e r- G a m e s / G a m e s R i o - 2 0 1 6 - O l y m p i c - G a m e s / Me d i a - G u i d e - f o r- R i o - 2 0 1 6 / I O C - M a r k e t i n g - Me d i a - G u i d e - R i o - 2 0 1 6 . p d f & a m p ; v e d = 2 a h U K E w i J v Y 3 m k 8 7 4 A h V L O N 4 K H R 0 P B - U Q F n o E C A Q & a m p ; u s g = A O av w V 1 W i H f 7 C Q 7 3 r h A 9 W 2 a 4 j Sw I O C . ( 2 0 1 , Ja n u r y 2 8 ) . T h e o l y m p i c c h a r t e r - o l y m p i c n e w s . I n t e r n a t i o n a l O l y m p i c C o m i t e . R e t r i e v d Ju n e 2 4 , 2 0 2 , f r o m h t p s : / o l y m p i c s . c o m / i o c / n e w s / t h e - o l y m p i c - h a r t e r J o n s o n. , ( P2 0 1 9 , S e p t e m b e r 1 8 ) . Mo r e P u b l i c S c h o l s A r e E m b r a c i n g t h e B i b l e . Is t L i t e r a t u r e , O r R e l i g o n ? T h e C h r i s t i a n S c i e n c e M o n i t o. r h t p s : / w . w c s m o n i t o. r c m / U S A / E d u c a t i o n / 2 0 1 9 / 0 9 1 8 / M o r e p u b l i c - s c h o l s - a r e - m b r a c i n g - t h e - B i b l e . - Is i t - l i t e r at u r e - o r e l i g o n M e j i a , B . ( 2 0 1 , S e p t e m b e r 3 ) . Mu s l i m o u t Y h i n A m e r i c a : A G e n r a t i o n S h a d o w e d B y T h e A f t e r m a t h O f 9 / 1 . L o s A n g e l s T i m e s . h t p s : / w . wl a t i m e s . c o m / c a l i f o r n i a / s t o r y / 2 0 1 - 0 9 - 0 3 / m u s l i m - y o u t h - i n a m e r i c a - g e n r at i o n - s h a d ow e d - by - t h e - a f t e r m at h - o f - 9 1 Mu h a m a d , I . ( n . d ) . C a r e r h i g h l i g h t s . I b t i h a j Mu h a m a d . R e t r i e v d Ju n e 2 , 2 0 2 , f r o m h t p s : / w . w i b t i h a j m u h a m a d . c o m / c a r e r- h i g h l i g h t s O z t i g , L . I . , G u r k a n , . T A . , & y Ad i n , K . ( 2 0 1 ) . T h e s t r a t e g i c l o g i c o f I s l a m o p h b i c p o u l i s m . G o v e r n m e n t and O p o s it on , 5 6 ( 3 ) , 4 6 - 4 6 .

Republic of the Philippines

MINDANAO STATE UNIVERSITY Fatima, General Santos City

College of Social Sciences and Humanities Department of Political Science AY 2021-2022