{"title":"男子气概与巴林塔瓦克的“圣子”","authors":"P. Smit","doi":"10.1163/18785417-01001010","DOIUrl":null,"url":null,"abstract":"\n The Birhen sa Balintawak is the first indigenous representation of the ‘Virgin-with-child’ in the Philippines. Associated with the revolutionary movement of the Katipunan and promoted by Gregorio Aglipay, a revolutionary priest and a founding figure of the Iglesia Filipina Independiente, this representation of Mary is connected with the political and religious emancipation of the Philippines. This paper explores the construction of the masculinity of the child that accompanies its mother, arguing that its description and depiction both serve to uplift a particular kind of Filipino (revolutionary) masculinity by legitimizing it religiously and to interpret the Christian tradition in an equally indigenous as revolutionary sense. The paper draws on Aglipay’s 1926 Novenario of the Motherland as its central source.","PeriodicalId":92716,"journal":{"name":"Religion & gender","volume":" ","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2020-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18785417-01001010","citationCount":"1","resultStr":"{\"title\":\"Masculinity and the ‘Holy Child’ of the Birhen sa Balintawak\",\"authors\":\"P. Smit\",\"doi\":\"10.1163/18785417-01001010\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"\\n The Birhen sa Balintawak is the first indigenous representation of the ‘Virgin-with-child’ in the Philippines. Associated with the revolutionary movement of the Katipunan and promoted by Gregorio Aglipay, a revolutionary priest and a founding figure of the Iglesia Filipina Independiente, this representation of Mary is connected with the political and religious emancipation of the Philippines. This paper explores the construction of the masculinity of the child that accompanies its mother, arguing that its description and depiction both serve to uplift a particular kind of Filipino (revolutionary) masculinity by legitimizing it religiously and to interpret the Christian tradition in an equally indigenous as revolutionary sense. The paper draws on Aglipay’s 1926 Novenario of the Motherland as its central source.\",\"PeriodicalId\":92716,\"journal\":{\"name\":\"Religion & gender\",\"volume\":\" \",\"pages\":\"\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2020-06-18\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"https://sci-hub-pdf.com/10.1163/18785417-01001010\",\"citationCount\":\"1\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Religion & gender\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1163/18785417-01001010\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Religion & gender","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1163/18785417-01001010","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
摘要
Birhen sa Balintawak是菲律宾第一个土著代表“带孩子的圣母”。与Katipunan的革命运动有关,并由革命牧师、菲律宾独立教会创始人Gregorio Aglipay推动,玛丽的这一形象与菲律宾的政治和宗教解放有关。本文探讨了陪伴母亲的孩子的男子气概的构建,认为其描述和描绘既有助于通过宗教合法化来提升一种特定的菲律宾(革命)男子气概,也有助于以同样本土的革命意义来解释基督教传统。本文以阿格里佩1926年的《祖国的小说》为中心资料。
Masculinity and the ‘Holy Child’ of the Birhen sa Balintawak
The Birhen sa Balintawak is the first indigenous representation of the ‘Virgin-with-child’ in the Philippines. Associated with the revolutionary movement of the Katipunan and promoted by Gregorio Aglipay, a revolutionary priest and a founding figure of the Iglesia Filipina Independiente, this representation of Mary is connected with the political and religious emancipation of the Philippines. This paper explores the construction of the masculinity of the child that accompanies its mother, arguing that its description and depiction both serve to uplift a particular kind of Filipino (revolutionary) masculinity by legitimizing it religiously and to interpret the Christian tradition in an equally indigenous as revolutionary sense. The paper draws on Aglipay’s 1926 Novenario of the Motherland as its central source.