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Bibliography Annotation About Filipino Belief On Sex

This is an example of what most students search about Bibliography Annotation. As for this post, it is about Filipino belief in Sex. I posted it here so for researchers get an idea on how it should be done. It took me hours searching for books, articles, magazine, blogs etc that discuss such things since this is about Filipino and we all know that when we talk about important documentation and database, we Filipino has very least of it. We enjoy posting nonsense stuff in social media without giving time creating database about our culture. Anyway getting back to the topic, hope this will help you. In our next post I will include more bibliography annotation about Filipino culture, tradition, politics and customs.

If you want also to contribute regarding with this content, you can use the comment section below. I’m also willing to share some additional explanation on writing such annotation.

Leyson, JFJ. “The Philippines”. International Encyclopedia of Sexuality. Archived from the original on May 8, 2013

The traditional gender roles in Filipino society are strongly influenced by centuries of Islamic culture, Chinese mores, and 425 years of deep-rooted Spanish Catholic traditions. However, since the 1960s, traditional Filipino gender culture has been transformed by tremendous Western – European and American – influences, except in the Muslim-dominated southern islands, which have been much less influenced by Western contacts. Polygamy, the wife as the husband’s chattel, and deferential behavior of women in the presence of men are still strong values in the Muslim-dominated areas. The Muslim ideals of feminine behavior still produce a dependent, inferior, passive, and obedient woman.

Mahindra, Jacob. The Misnomer Sex Work and the Elusive Rights of “Sex Workers” under Philippine Laws, January 24, 2018

Prostitution in the Philippines is a form of vagrancy and it is a crime against public morals punishable by the Revised Penal Code. However, the advent of gender sensitive laws like the Magna Carta of Women and the Expanded Anti-Trafficking in Persons Act declare prostitution as an act of violence against women and further treat women subjected to prostitution as victims entitled to legal protection.

Dr. Jose Florante J. Leyson. Encyclopedia of Sexuality. 2001

The peoples of the Philippine archipelago, both indigenous and immigrant, Muslim, Christian, and other, reflect the cultural attitudes and behavior of their mixed Malaysian and Chinese ancestries. There are also wide variations because of the sociocultural and linguistic mix. However, the dominant Catholic Church, the legislative body, and the educational system are essentially an amalgam of the old Hispanic dogma and the modern Western flavor with the present public sexual morality reflecting the values of these enduring institutions.

Nadal, Allan Chester. Sexual Practices and Beliefs, Reproductive Health of Indigenous Peoples of the Philippines: The Higaonons of Bukidnon and the Ata-Manobos of Davao. 2010

This qualitative study employing phenomenological tradition aimed to determine to explore lived experiences in the implementation of family planning among the B’laan tribes in Malita, Davao Occidental, specifically to determine their awareness and practice of Family Planning, a support system of the government and its implementation. As a result, it was found out that B’laan women marry at a very early age, have more children and have husbands as decision-makers in the family. The challenges in the implementation were lack of awareness, accessibility and their culture. However, healthcare providers in the centers and also the Barangay Health Workers (BHW) help a lot in disseminating the importance of Family Planning among the B’laan community.

Rufo, Aries. Altar of Secrets: Sex, Politics, and Money in the Philippine Catholic Church. 2013

Altar of Secrets: Sex, Politics, and Money in the Philippine Catholic Church is the first of its kind in the country. Journalist Aries C. Rufo shows a Church that is cloaked in secrecy. It keeps the wrongdoing of its bishops and priests – in sexual misconduct and financial mismanagement – within its confines and lets them get away, unpunished. Accountability, after all, is not a strong suit of the church. Rufo also delves into how the church influences policy, as nowhere among Catholic countries in the world is the Church deeply involved in the shaping of policy than in the Philippines. Overall, reforms are taking place, but these are highly dependent on the Church leaders, the bishops who try to change mindsets and systems.

Dominador, Sacote. Sex Sa Pananaw Ng Kabataan. 2016

Dahil sa makabagong teknolohiya ang mga kabataaan ay maagang nagkakaroon ng kaalama tungkol sa sex. Malaking bahagi ng buhay nila ay ginugugol nila sa social network kung saan namumulat sila sa mga bagay na marahil ay hindi pa handa ang kanilang kaisipan para dito. Ang resulta mas nagiging actibo sila sa mga bagay na hindi angkop para sa kanilang edad, isa na rito ang usapin sa sex. Mas dumarami ang hindi planadong pag bubuntis bunga ng kapusukan walang pag iisip sa kung ano ba talaga ang estado ng pagiging isang magulang.

Sandoval, Gerardo A. Filipino Attitudes Twoard Sexual Relations. 1993

Are Filipinos conservative in their attitudes toward sexual relations – in particular premarital, extramarital, and homesexual realtions? Are these conservati attitudes more likely to be found in certain grojps than others? Are these conservative attitudes related to theri religiosity? This article provides answers to such questions by using national seruvey data from the SWS Survey Data Bank.

Social Weather Stations became the first Third World country member of the the INternational Social Survey Programme ISSP) in 1990. THe ISSP is an association of reputable research institutions from twenty-one countries. To date, these are Australia, Austria, Bulgaria, Canda, Czechoslovakia, Germany, Great Britain, Hungary, Ireland, Israel, Italy, Japan, NEtherlands, New Zealand, Norway, Philippines (represented by SWS), Poland, Russia, Sweden, Slovenia, and the United States.

Benigno. The funny way Filipinos talk about sex. 2011

Do Filipinos like talking about sex? Answering that question is a journey in itself, and the journey begins with a concept I coined a while back — the Filipino’s tradition-religion complex. The tradition-religion complex represents a narrow framework in which a person finds moral clarity. In the case of the Filipino, it encompasses a small square that defines much of traditional Filipino thinking in the context of religious moral beacons (thus the term). Rather than go into a lengthy exploration of what is really just a tiny subset of humanity’s collective intellect, perhaps we can use some traditional Filipino cultural icons and artifacts to illustrate what defines the Filipino Tradition-Religion complex. Here are several that I believe nail down its scope…

Dr. Bernardo M. Villegas. Premarital sex among Filipino teenagers. 2011

These concerned parents must do everything in their power to prevent the controversial RH Bill from being passed. The obsession with the promotion of artificial contraceptives among those pushing the so-called RH Bill is partly based on the assumption that we have to prevent unwanted pregnancies among adolescents who find it impossible to avoid premarital sex. This presupposition is based on the empirical observation that in many countries in the Western world, the majority of teenage girls have had sex before they get married. Those in favor of the RH Bill claim that they are just being “realists.” To them chastity is an impossible ideal. Well, I claim that they are defeatists. They are assuming that the youth in the Philippines cannot rise above their purely animal instincts. Before they even try, these lawmakers have given up on values and character education of the youth and the spiritual formation that can come from religious faith, whatever the creed.

Eric Julian Manalastas. The University of Sheffield. Valuation of Women’s Virginity in the Philippines. March 2018

Despite increasing sexual liberalization, virginity and its loss persist as contested and highly gendered concepts in many parts of Asia. According to theories in feminism and sexuality studies, virginity may be socially constructed as either a gift, a stigma, an act of worship, or a process. This paper examines the socially constructed values and meanings ascribed to women’s virginity in the context of the Philippines. We synthesize findings from quantitative sources and original qualitative data from focus groups and interviews with Filipino women and men. Subsequent analysis of these findings indicated that a strong, widespread importance is ascribed to women’s virginity. While men endorsed female virginity as important prior to marriage, women reported even more restrictive views—including legitimizing beliefs linking virginity to women’s worth and to the avoidance of marital conflict. Filipina women expressed disapproval of sex for unmarried women, but less for unmarried men, and placed less importance on male virginity. The evidence indicates the presence of a sexual double standard and supports the argument that women themselves may endorse cultural belief systems that restrict female sexuality. Female virginity was dominantly constructed either as a gift (an embodied resource given by women to men) or, more often, as a prize to be claimed by men from women within the context of heterosexual marriage. Male virginity, in contrast, was largely viewed as a stigma. Virginity loss was not construed as a normative developmental process, nor, despite the predominance of Roman Catholicism in Philippine culture, a sacred act with religious underpinnings.

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