By Tulud Cruz
Drawing at the adventure of migrant girls family employees, theological ethics, and liberationist theologies, this e-book bargains an intercultural theology of migration that arises from the (dis)continuities, (im)mobilities, and (dis)empowerment embedded in
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Extra info for An Intercultural Theology of Migration
Html>, accessed August 23, 2003. 76 But unfortunately this does not happen because of the cultural differences and society’s low regard for (Filipina) DHs.
68 For married DHs with children the effects of their absence as mother and wife constitute one of their deepest forms of oppressive transitions in the context of migration as Filipino women. “A Filipina,” as Chit says, is “a woman who loves [her] children and husband so much . . will do everything to make them happy [and] for them . . ”69 Not surprisingly the sense of guilt for being an absentee mother is another source of much oppression for DH mothers. At the root of their guilt is what they perceive as a transgression of a “good” Christian woman’s proper place and role, which is at home with her husband and children.
See University of the Philippines, College of Home Economics, Final report on child-rearing practices: The Philippine Setting as cited in Emma Concepcion D. , “How We Raise Our Daughters and Sons,” 160. Rhacel Salazar Parreñas. “The Gender Paradox in the Transnational Families of Filipino Migrant Women,” Asian and Pacific Migration Journal Vol. 14, No. 3 (2005): 243–268 illustrates this persistence of traditional gender roles more clearly in the context of migrant women workers. htm>, accessed August 23, 2003 articulates a symptom of how maternal deprivation theory works among DH mothers.