From the perspective of disaster management, the proliferation of slums and informal settlers pose a serious problem because their economic status  inadvertently drive them to spaces unsuitable for housing. The informal settler often reside in areas prone to flooding, seismic activity and landslides exposing them to a vicious repeat cycle of destruction and loss of life. Sitio Bato, a newly-formed informal settlers’ community in Dasmarinas City, Philippines,  is a case point. Situated near a creek and without electricity and water connection (at the start of study in 2019),  the residents are seemingly susceptible to disaster hazards. Against this backdrop, this study seeks to discuss the knowledge, attitudes and practices  of the residents of Sitio Bato regarding their vulnerability to disasters and the views of selected local government officials regarding the self-assessment of the informal settlers. Through survey among household heads and key informant interviews of local leaders, the following findings were notable in the study. First, the residents were knowledgeable of preventive mechanisms of floods, such as the important function of trees and proper waste disposal to exclude waterways. The residents’ neighborhood organization is recognized by the barangay officials, and hence, their attendance to seminars/training on disaster management might have helped. Second,  in terms of attitude, it appears that it is innate for the informal settlers to care for their neighbors, and thus, it is part of their daily activity to check on each other’s family. The lack of electricity encourage them to stay outdoors and talk to each other, strengthening their bond. Third, in terms of practice, disposal of trash to the creek is not done, and hence, water from the creek flows without obstruction. Recyclable trash coming from communities in the upper part of the creek are collected by a few Sitio Bato residents. Overall, residents do not perceive that their living in Sitio Bato as precarious or hazardous. Local officials generally perceive the city’s informal settlers as “privileged” because the services offered by the city government is received by everyone, regardless of the legality of their residence.

The potential for drawing tourists to the Philippines may be facilitated through religious tourism, the type of tourism that involves pilgrimage to sacred sites as act of worship. As the only largely Christian nation in Asia, the Philippine government hopes to increase tourist arrivals, particularly among Catholics worldwide to visit the multitudes of magnificent churches all through-out the islands and to marvel at the vibrancy of Filipino Catholicism. The present paper however argues that visiting these churches may show how deep-seated religiosity is among Filipinos but does not show the complete picture because some churches that Filipinos that frequent are inside malls, which traditionally do not pass as pilgrimage sites. The study intends to describe the experiences of Catholic Filipinos who attend mass and other church services in a mall church to ultimately delve on the possibility of considering these mall churches as part of pilgrimage in the Philippines. Using key informant interviews and survey, several findings are notable. First, church goers in a mallchurch believe that a space can be made sacred, and hence, the place where mass is celebrated does not matter so much. Second, there is ambivalence as to the notion of considering mall church as a pilgrimage destination because mall churches are devoid of religio-historical significance which regular churches have, but with the Filipinos‘ penchant for malling, church attendance is high in these mall churches. Third, despite the secularizing effect of globalization, church attendance among Filipinos remains high because churches are established where people flock such as the malls. The study concludes that it might be an oversight to simply dismiss mall churches as pitiable alternatives to the typical churchbecause Filipinos patronize it. It is recommended that future studies on religious tourism include a more thorough investigation of mall church-going to gain a more nuanced grasp of the uniqueness of Filipino religiosity.

This study investigates how values are instilled to children in conflict with the law (CICL) in a Philippines youth facility through the houseparent–resident relationship. Although a wealth of literature has examined the condition of child residents in youth rehabilitation institutions, little is known about the relationship between the child residents and the houseparents assigned to care for them, particularly, how the values the houseparents instil in the children impacts on their rehabilitation. Through an ethnographic study of a child facility and in-depth interviews of the CICL residents and their houseparents, the study presents a rich description of the kind of relationship between these carers and their wards. The totalizing effect of the institution is mitigated by the genial relationship between the houseparents and the child residents. In particular, the Filipino values of personalism as applied by the houseparents in their parenting tasks positively impacts on the child residents they are caring for. The findings gathered from this study will provide critical information on what values the social workers, caregivers, houseparents and other staff of a youth facility should impart to the CICL to help achieve the facility’s rehabilitative goals.

This study focuses on the role of the local tour guide volunteers in sustaining tourism in Taal, Batangas, a municipality found in Luzon in the northern part of Philippines. Taal was founded in the 15th century by the Augustinian priests and hence, the Spanish influence is evident in the churches and ancestral houses scattered throughout the town. Presently, the Philippine government has designated its poblacion (central business district) as a National Historical Landmark. Located here is the Taal Basilica, canonically known as the Minor Basilica of Saint Martin of Tours, touted to be the largest Catholic Church in the Philippines and in Asia. With deep pride in their rich heritage, more than 30 townsfolks, with age ranging from 7 to 60 offer free guided walking tour around the town upon purchase of a Php20/$.50 candle. An analysis of the oral history imparted by the guides reveals that historical events are accentuated with personal opinions, popular beliefs and myths, creating a colourful account of Taal’s past. Tourists express appreciation and delight in the guided tour due largely to two factors: first, how well oral history has preserved the stories of individuals who helped create the fabric of the town’s history and whose lives, in turn, were shaped by the people, places and events of their day and second, the palpable pride of the townsfolks as they took it upon themselves to preserve their culture through the free guided tour they offer. The study recommends that the local government formally recognize the tour guide volunteers and provide them with training to enhance their skills in delivering oral history.

The study intends to describe the dynamics in jail, the notable features of incarceration, and cultural premises used by inmates to achieve adaptation to a different environment. Using participant observation and several indigenous methods of gathering data twenty inmates in a city jail were purposively selected for this qualitative study. Several findings are notable. First, traveling is a fitting metaphor to depict the inmate culture developed inside the jail, more so that it is consistent with how the inmates call their incarceration as a momentary “biyahe,” i.e., a sojourn. Second, the inmates reveal that a must-learn code of conduct “patakaran” or “magna carta” which is rooted in respect and discipline, is essential to survival. Third, by tacit agreement with the jail management, the inmates have organized themselves with distinctive hierarchical roles that should be respected to maintain discipline and order.  Each cell has it its own structure to impose discipline and to accomplish every member’s task. Fourth, a system of meting out punishment to disobedience of rules is strictly enforced. Ultimately then, inmates adapt to a new environment and acquire behaviors appropriate to their community. Fifth, pockets of resistance are afforded, albeit in small and imperceptible manners. The study concludes that culture inside the facility is dynamic and inmates assert their roles beyond the prevailing social and structural forces.