“So They Remember Me When I’m Gone”: Remittances, Fatherhood and Gender Relations of Filipino Migrant Men

Migrant mothers, left-behind fathers: the negotiation of gender subjectivities in Indonesia and the Philippines

“…Concurrently, migrant men, such as Filipino seafarers in McKay’s ( 2011 , 3) study, appeared to have capitalized on their migration and occupation status to ‘transgress certain gender roles or appropriate competing gendered practices but without serious stigma or challenge to their overall masculinity’. Drawing on Townsend’s ( 2002 ) concept of the ‘package deal’, 1 McKay ( 2011 , 4) argued that Filipino seafarers embody the ‘Filipino package deal’ of successful manhood as their peripatetic jobs allow them to fulfil both the economic and non-economic elements of masculinity such as ‘work, breadwinning, family and community respect’ as well as ‘risk-taking, physical aggressiveness and worldliness’. He further proposed that Filipino seafarers constructed a ‘hegemonic masculine privilege’ grounded on providership which gave them the chance, proficiency and flexibility to cross gender divides and appropriate other gender practices without repercussions.…”

Masculinity under the knife: Filipino men, trafficking and the black organ market in Manila, the Philippines

“…As has also been noted in McKay's (2014McKay's ( , 2011 discussion of Filipino men specifically and for Southeast Asian men more generally (Ford and Lyons 2011), geographically extenuative research could deepen analyses of the complexities in (non-)hegemonic masculinities in the Third World. The literature suggests that the expression of masculinities amongst marginally situated men occurs when these men draw on alternative (meaning non-hegemonic) constructions of masculinity, including those associated with violence, crime and (self-)harm.…”

“…Yet scholarship in geography and related disciplines on contemporary masculinity has focused less on the themes of exploitation and marginality and more on the avenues through which masculinity is expressed and reconfigured, particularly through migration, ethnicity/minority status, class and labour markets, and material culture and representations. What work has appeared on subaltern men and masculinity in the context of globalised relations has focused almost entirely on migration, particularly for low skilled work (Datta et al 2009;Herbert 2008;May et al 2008;Osella and Osella 2000;Pribilsky 2012), including for the Philippines (McKay 2014(McKay , 2011Pingol 2001). Hung (2005, 316) points out that despite 'assertions of employing gender as a key analytical category in migratory and transnational processes .…”

Export-Quality Martyrs: Roman Catholicism and Transnational Labor in the Philippines

“…Miguel never mentioned his flagellatio to his Saudi employers in keeping with the directives of his predeployment training that he was to curb his arrogance. In this sense, Miguel's transnational experience was one that Mayblin (, 342–43) would consider under the “quieter, less bloody forms” of sacrifice His having performed the rituals of self‐flagellatio provided Miguel with a source of silent strength, one that proved potent because it showed, at least to his companions, that he was capable of a feat that reasserted his “hegemonic masculine privilege” (S. McKay ). That inner fortitude (what Sencho called lakas ng loob ) came not from the formal discursive acknowledgment or endorsement by the state or by the church, but from affirmatio acquired from sharing his experience with his companions (“my buddies know it”).…”

“…Relatively fewer works have gone into detail about how the Filipino transnational economy is a domain for the expression and deployment of religious agency, particularly among men. There exists a crucial need to add to two analytical currents in particular: scholars such as Kale Bantigue Fajardo (), Steven McKay (), and Alicia Pinggol () have generated momentum in the analysis of the “masculinization” of OFW heroism, while Filomeno Aguilar (), Mark Johnson and Pnina Werbner (), and Mario Lopez () have considered the OFW experience with respect to the affective and religious aspects that condition the workers’ socioeconomic motivations.…”