The NEST (Network of Engendered Spirituality Talk) of “Othered

Transcription

The NEST (Network of Engendered Spirituality Talk)
of “Othered” Men:
A Comparative Cross-Cultural Mapping
of Spirituality Exchanges
in the Internet by Non-heterosexual Men
Brian Bantugan / St. Paul University, Philippines
Abstract
Integrating the spiral dynamics theory of Dr. Don Beck into a modified network structure
analysis approach that is more organic in representation, the study attempted to achieve a crosscultural mapping of the interactions in two selected forums of non-heterosexual men that
discussed similar issues on spirituality. The study downloaded the threads from
www.downelink.com and www.guys4men.com and derived high activity networks from each.
The network logic, ethics and politics that came from the network analysis were compared and
contrasted and synthesized to arrive at distinct and common characteristics of global and local
cyberforum networks.
The study revealed that both local and global cyberforum threads are participated in, if not
dominated, by 20-something Filipino men. However, despite the greater scope and openness of
the global forums in downelink, the density of men participating in that network is not very far
from the density of those in the local guys4men. The two networks, bound within a four-month
period, were found to be sporadic; starting from the blue meme and eventually dominated by the
green meme as a whole, especially when the former changes the latter into a red meme; and
possess interactions that are assymetrical, mutually weak, and unreciprocal.
The difference between the two lies in the orientation of the of the network fall-out at the end of
their peak levels. The 4-month local NEST seems to fizzle out more easily than the global NEST
that has endured for over 30 months. The local is more centered as the reaction to the superhub
of other hubs and nodes stimulates the growth of the NEST. The global NEST also has an active
local NEST superhub but is more detached from the other nodes and hubs, allowing for more
nodes to make a mark in the NEST. The global NEST, then, is more decentered and this is
accounted for by a more task-oriented superhub. In contrast, the local NEST superhub is more
Asia Culture Forum 2006 /
Mobile and Popular Culture
Session 6 “Extension of Mobile Media”
1
social-oriented. The major hubs in both NESTs show a combination of task and social
orientation.
However, the local NEST hubs tend to be more antagonistic of their superhub than the global
NEST hubs are with theirs. This indicates that the former are more imposing than the latter.
Finally, the politics in the global NEST is distinct in that the sense of NEST ownership lies in
the blue-memed initiator of the thread, whereas in the local NEST, the NEST is deemed a
territory of the more dominant green-memed members of the community that sponsors the
thread than its blue-memed initiator. In both NESTs the red meme drives the antagonism
between the blue and green memes. The local NEST shows more antagonism, however,
indicating a more spiritually engaged and conflicted non-heterosexual community in cyberspace.
Introduction
I have always lived in the Philippines. I have always been Catholic, if not by faith, by
name. Despite my Catholicism, however, my liberal education taught me that the biggest
conflicts in human history which were often bloody and traumatic were tainted with revolutions
that were more or less connected to my religion. The Crusades. The Reformation. Communism.
Terrorism. Through experience I realized that religion and conflict are often caught in, if not
borne out of, discrimination and judgment of others who are not the same as the dominant
religion or creed. Thus, those who are judged as minority in a culture, are at risk of being
isolated and fall in what Elisabeth Noelle-Neumann called the ‘spiral of silence.’ Cyberspace
broke through this spiral and gave birth to countercultures of people who are motivated by the
need to bring about their own emancipation not only from oppressive structures of monolith
religions but also from dualistic notions on the nature of human beings that influence our
understanding of gender.
This undercurrent in my consciousness drove me to go to cyberspace to discover for
myself the ongoing movements lurking underneath the exchanges in cyber-communities of
minorities – to find out how the discriminated break through the spiral of silence to bring about
better human development and a greater perspective of human life. Rheingold, as early as 1996
in his writing The Virtual Community, already claimed that cybercommunities have the
capacity to “bring enormous leverage to ordinary citizens at relatively little cost – intellectual
leverage, social leverage, commercial leverage, and most important, political leverage” –
through an informed citizenry. Austria, a Filipino, asserted in Insights into the Potentials of
Virtual Communities on Yahoo! Groups in Addressing the Challenges of being Gay in the
Philippines in 2004 that unity can be achieved in the sharing of common and pressing concerns
through personal ties that “result in the active participation of the group members and the
formation of virtual communities that go beyond cyberspace and into the sphere of social change
in the real world.”
2
It seems that the code that would help liberate what established religions have
condemned for centuries - the non-heterosexuals - is already here but it seems that not so many
people are noticing. Not too many researches are being conducted to see how it has so far done
wonders at the personal, social and even institutional levels of society.
Not too many investigations are making the connection between non-heterosexuals,
religion and cyberspace. My consequent encounter of existing cybercommunities of nonheterosexual men in relation to religion brought about the realization that the concept of
spirituality dominates religion as non-heterosexual males are actively talking about spiritual
matters beyond what established religions consider acceptable.
To encompass and examine the expanse of the non-heterosexual concerns and
discourse, then, one must operate with spirituality and not religion. Motivated by my curiosity in
the how subversive emancipatory ideas flourish in a virtual network environment and how the
non-heterosexual male community tries to legitimize their claim to their own spirituality, I
conducted my research entitled The NEST (Network of Engendered Spirituality Talk) of
“Othered” Men: A Comparative Cross-cultural Mapping of Non-heterosexual Spirituality
in Cyberspace. The research aimed at mapping and determining the similarities and differences
between the global culture expressed in a non-Philippine-based and in an exclusively Philippinebased social network of non-heterosexual men. The social networks considered were
www.downelink.com and www.guys4men.com participated in by Filipinos in the Philippines
and abroad.
Review of Related Literature
A review of existing literatures related to concerns of the research brought network
representations that were very structured and felt greatly mathematical. The network structure
analysis (refer to Figure 1) based on the Network Structure Thoery of Monge, Eisenberg and
Farace often resulted in toy representations based on algorithmic solutions (refer to Figure 2),
seeming galactic interconnections simulated by high-tech computer softwares (refer to Figure 3)
and architectural masterpieces executed with digital precision (refer to Figure 4).
3
Figure 1. Network Structure Analysis
Figure 2. Toy Representation Based on Algorithmic Solutions
4
Figure 3. Network Structure of System of Organizational Systems
Figure 4. Network Structure Analysis Representation
5
of Organization and Industry Interface
These existing network structure analysis approaches were concerned with real-time
group interactions and stable organizational networks that could not capture the time-lapse and
irregularities inherent in network forum interactions. They also seemed unable to represent the
dynamism of human action – the living organic nature of human interaction – as they look more
like chemical compounds whose reactions are predictable and structures are fixed, whose
phenomenon lacks the fluidity of culture. Hence, the study had to find its own approach to
imaging or mapping the human network in cyberspace which will be easily understandable to
the non-technical or specialist reader. But that was not an easy task. In my attempt to seize the
reality of cyberspace intervening in the over-all dynamics of the network of engendered
spirituality exchanges or the NEST, I needed to find the time-lapse component that could fuse
the existing network structure representations, the nature of ideas and the unpredictability of
human reaction to stimulus. I needed the structure that would make the network representation a
“living” phenomenon.
In my search for that structure I encountered the following words of some
knowledgeable people:
“The human is at a cultural impasse… radical new forms are needed,” Thomas Berry
said in a reading entitled The Great Work: Our Way Into the Future. (In Cohen, 2003)
“The third millennium will be dominated by the ‘religion/spirituality paradox’: the
decline of organized religion on one hand coupled with a growing interest in spirituality and
wisdom on the other… This demands a reordering of priorities in terms of the spiritual, and an
urgent need for a relevant faith. By relevant I mean a faith that speaks to the current and future
concerns of our time.” Caleb Rosado said this as he talked about spirituality in the third
millennium in ‘What is Spirituality?’ (In Cohen, 2003)
“It seems that the unprecedented complexity of the time we are living in demands
from many of us a profound re-evaluation of the spiritual context and direction of our lives. The
world is changing faster than it ever has, and this rapid pace of change is simultaneously
thrilling, frightening, bewildering, and overwhelming. It is increasingly difficult to sustain
perspectives, worldviews and spiritual and philosophical beliefs that are not broad enough to
embrace the enormity of our circumstances.” Many people are searching for new answers,
according to Andrew Cohen in a work entitled Exploring the Future of Religion in the Spring
and Summer 2003 (In Cohen, 2003).
6
Theoretical Framework
These are words that helped me solve the problem. The Spiral Dynamics of Dr. Don
Beck, suggesting that the complexity of human evolution lies in the interaction and iteration of
the human being’s different and sometimes conflicting, worldviews, values and identities,
highlighted memes or value systems in the maturing of the human being in an “unfolding,
emergent, oscillating and spiraling process, marked by progressive subordination of older,
lower-order behavior systems to newer, higher-order systems as man’s existential problems
change.” Represented as a meme spiral, human development was understood as two tiered. The
first tier was a sequence of multi-colored memes where each color represented a paradigm. The
beige meme was a level of human development where survival was the only human drive. The
purple meme depicted a magical world where spirit beings and mystical signs defined life and its
experiences. The red meme was the world when the most cunning and strongest conquered or
ruled over others. The blue meme was a time ruled by the ultimate Truth protected by religions
claiming it. The orange meme is the global marketplace phenomenon. The green meme, the
highest in first tier, is an environment where everybody shared in an atmosphere of equity. The
second tier, meanwhile, consisted of the yellow meme where the notion of interconnectedness
and balance prevails, and the turquoise which is infused with the energy of the single but diverse
forms of the life force. This spiral dynamics was the solution. The missing structure was the
spiral. Hence, the NEST would be represented at the simplest by Figure 5.
Figure 5. Network Spiral Dynamics
7
Research Design
The study downloaded two threads with similar topics – one thread for downelink and
another for guys4men. The thread in downelink tackling the question, “What do you think God
thinks about gay people?” started in February 2004 and was downloaded last September 16,
2006. Meanwhile, that of guys4men dealing with the issue, “Is homosexuality a sin?” began in
April 2006 and was downloaded on the same day as downelink. The threads were selected since
the questions provoked in each thread participant or interactant an answer that reveals their
attitude to their spirituality relative to their gender. No other questions in the spirituality and/or
religious forums of each social network were able to ask the questions as directly and bring
about notions of non-heterosexual spirituality most effectively. The investigation necessitated
both a quantitative treatment, similar to current network analysis approaches, and a qualitative
analysis of the content of the posts (interacts) in the spiral of ideas.
Because downelink was a 30-week thread while guys4men consisted of only 16 weeks,
the study had to select the 16-week section in the downelink thread that was comparable to that
of guys4men. Thus, a posting distribution or a density plotting graph was used to identify that
section.
30
25
20
week 1
week 2
week 3
week 4
week 5
15
10
5
0
January
September
May
January
Graph 1. Downelink 30-week build-up
Graph 1 shows that the highest activity in downelink started in February of 2004. As
8
the starting point it had to end after four months or in May 2004. This section was chosen as the
NEST. More closely, the downelink NEST looks like the following graph.
30
25
20
week 1
week 2
week 3
week 4
week 5
15
10
5
0
February
March
April
May
Graph 2. Downelink NEST
Graph 2 reveals that the NEST has distinct gaps and spurts of interaction. The peak
of interaction in a specific week was unexpected as it was not preceded by any post higher than
the 3rd week of February (which is an obvious gap). Two other sections gaps appear in the
selected section, making the NEST a sporadic phenomenon. Graph 3 reveals the almost the same
dynamics, although there seems to be bigger gaps within the 16-week section. It is easily
noticeable that the preceding months do not predict any upcoming surge in interaction. Thus,
both networks are sporadic. However, the global NEST seems more delayed in the downfall
movement than the local or that the drop in interest in the thread is slower in the global NEST
than in the local.
50
45
40
35
30
week 1
25
20
week 2
15
week 4
week 3
10
5
0
April
May
June
July Asia Culture Forum 2006 /
9
Graph 3. Guys4men NEST
It should also be noted that while the global NEST seems to be more distributed
due to the relatively more lengthened interaction through time, the local seems to be more
concentrated in one particular period of time, which could explain the higher peak in inter
action in the local than in the global NEST. Relying on the graphs above will not be suffic
ient to see the dynamics of each node within a system of nodes through a spiral of ideas s
hared throughout time.
NEST Logic (Load)
The integration of the spiral in the network structure analysis of the two NESTs
resulted to Figures 6 and 7 below. Compared to the other representations, the said figures look
very organic and easily reveal the interaction of the nodes through time, making it more processoriented. Mostly American-based heterosexual male and female nodes, the Downelink NEST
had Philippines-based nodes, as well. Majority of nodes were in their 20s and single. 2.3 nonheterosexual men add to the network every week. Although there were 95 nodes in the
Downelink thread, there were only 49 in the NEST and the most number of interacts achieved
by a single node in this NEST was 14. Only 25 percent of the nodes, however, had more than 1
interact – meaning at least 75 percent were task-oriented nodes or were merely responding to the
forum question than interacting directly with the nodes themselves.
Asia Culture Forum 2006 / 10
Figure 6. The Downelink NEST
Meanwhile, the Guys4men NEST nodes were based exclusively in the Philippines
and mostly in the largest city of Metro Manila. Majority were single and did not declare their
ages. Only 1.6 men add to the network every week, which is almost a third lower than
Downelink. Compared to Downelink that had 49 nodes, this NEST only had 26 – a little more
than half of the former. Since the most number of interacts a single node had was 29, it means
that such a superhub in this NEST has a higher concentration of interacts than the superhub of
Downelink. And the small 11 percent hub of this NEST, which is less than half the number in
Downelink, confirms that the interacts in this NEST are too concentrated on the superhub. Thus,
Downelink is more decentered and distributed in interaction while Guys4men is more centered
and concentrated. This comparison is better seen through Figure 7.
NEST Ethics
The superhub in Downelink is less concentrated with interacts but he maintains the
life of the thread through time. He contributes to the flow of ideas in the NEST through time,
especially when others no longer participate. However, he is more concerned with the task of
contributing to the spiral only than creating interaction with other nodes as a result of that
contribution. Thus, the Downelink superhub is task-oriented. But the hubs are more socialoriented in that one is more of a direct receiver of interacts from other nodes and the other is
more of direct giver of interact to specific nodes in the NEST. Their participation in the NEST
decentres the interaction as the two major hubs have no strong interactions with the superhub.
Furthermore, the decentering is not borne out of disagreement but by task-oriented agreement
between nodes or with specific interacts in the spiral. The high level of agreeability of the nodes
in relation to the question posted, despite the decentered interaction, makes the NEST weak in
social interaction but strong in spiral input.
Figure 7. Guys4men NEST
In the case of the Guys4men NEST, its superhub is more social-oriented than taskoriented. And like the Downelink superhub, he maintains the life of the thread not by merely
activating the flow of ideas in dry times but by provoking other nodes to react strongly to his
ideas. The major hubs increased in interacts more as a result of their reaction to the superhub.
The general response to the question in the NEST, however, was more agreeable to the nonheterosexuals than not but did not dominate the tone of the total interaction because the general
atmosphere was caught in the intense diagreement of particular hubs. The centeredness of the
interaction is located more at the base of the NEST with the superhub and is made strong not by
the strength of the spiral inputs of independent nodes but by the intense and reinforced
interactions between nodes that were in disagreement with the superhub.
NEST Politics
Both NESTs begin with a blue-memed node, or a node that is attached to the idea that
homosexual practice is not acceptable to God. However, both NESTs end up as green-memed
because most of those who interact through the spiral believe that homosexuality, both the
person and his sexual expression, not the person alone, has a place in the creation of God.
The dominantly green-memed NESTs, however, vary in the way their respective greenmemed nodes react to the blue-memed interactants. The Downelink NEST has more mediating
green-memed nodes than the Guys4men NEST which has more contradicting. While the bluememed NEST initiator maintains a commanding presence in the network by requesting
dissenting interactants to leave the NEST, it is the green-memed in Guys4men who assert power
and call for an overthrow of the blue-memed NEST initiator.
From this, one can gather that in the global threads, it is the thread initiator who makes
the call and claims possession of the thread, whereas, it is the community of participants in the
local thread who has the last say in any thread in the website. The diversity in the politics of
NESTs, then, is founded in the sense of ownership expressed by their nodes. Hence, clearly, the
local nodes are more communitarian even in cyberspace, while the global nodes are more
individualistic. It must be said, at this point, thus, that even as discriminated people claim power
in society as a result of their asserting power in cyberspace, discriminated people also bring the
oppression of real life as they assert power over their discriminators in cyberspace. Here, the
red-meme rises within and above the green-memed nodes. Turning red-memed as a reaction to
the condemnation of the blue-memed of homosexual practice, the green-memed spiral down in
an act of defense or retaliation for having experienced oppression even from non-heterosexuals
in cyberspace. The red meme was most evident in the local NEST indicating that the nodes are
not only more affected and engaged in spirituality talk, but also much more drawn easily to the
red meme. Thus, as much as heterosexuals insist on heterosexuality as the norm in real life, the
non-heterosexuals in the local NEST insist on non-heterosexuality in the spaces they occupy in
virtual reality.
Implications
The results indicate that non-heterosexual men are actively, although sporadically,
engaged in spirituality exchanges in forums exclusive to them. The engagement of men is higher
than women and most of those who dominate in the exchanges of opinions related to spirituality
as hubs and superhubs are still men. Thus, this would suggest that non-heterosexual men play a
bigger role in the ongoing debate in cyberspace and beyond about the inclusion or acceptance of
the practice of non-heterosexual relations in one’s spirituality. Although non-heterosexual men
are a minority in society compared to the heterosexual men, spirituality is still a man’s world,
even in cyberspace. There is reason to believe, then, that subversion of spiritual patriarchy in
cyberspace will not be driven by feminism anymore. Patriarchy will be subverted by men.
Situated in the context of social networks that incorporate sexuality in the everyday
transactions of non-heterosexual men in cyberspace, it is highly likely that the spiritual dualism
among men, especially among the non-heterosexuals, will be worked on more effectively in their
favor not in the real world cathedrals, churches or temples but in the spiritual marketplace of
cyber social networks. Not only will these networks become the assembly area for personal
spirituality but of a gender-based communitarian spirituality which will be stimulated not only
by the more green-memed libertarian persons and groups but also by the blue-memed
institutional and authoritatrian individuals and sectors. While the green-memed non-heterosexual
men could provide alternative understandings of spirituality, it will be the blue-memed who
would provoke the most conflict-ridden questions that the former must address with urgency.
Hence, each male heterosexual in a cyber community will have their unique roles to play in the
cross-cultural dialogue that will advance the spirituality agenda of men who have so long been
prejudiced against by institutional religion.
The study also suggested that the blue meme is a clear conflict area in the area of
evolving spirituality. Although cyberspace has become instrumental in the segmentation of
audiences and communities, it is now also becoming a significant tool in the integration of the
disconnected and unresolved splits in the human being. Thus, the involvement of blue-memed
individuals in cyber forums that are open to various constructs of spirituality will necessarily
render them susceptible to either move up to the green meme or spiral down to the red meme.
But even those who revert to the red meme are bound to move up to the green meme, if they
learn to take on the more liberal stance in relation to their spirituality. Being so, the ongoing red
meme-driven exchanges, facilitated with more caring network participants can help push the
blue or red-memed individuals to a higher plane.
As more churches open themselves to more inclusive religious philosophies, it is
very probable that more spiritually-deprived and religiously isolated individuals will find solace
in the green-meme which will be facilitated by the orange meme through virtual communities.
Those who will be most susceptible are the ones who have access to the Internet but they will be
crucial as intermediaries for those not reached by cyberspace at the moment. And the more the
Internet-savvy are assumed into seats of power in society, the more their impact in policy
making and implementation will be felt. Their level of engagement of green-memed nonAsia Culture Forum 2006 / 14
heterosexuals individuals in the ongoing dialogue on spirituality implies that it will impact real
life to a certain extent.
Recommendations
In the context of men playing a greater role at the moment in clarifying the issue of
spirituality among non-heterosexuals, it is recommended that studies related to the link between
spirituality and men, in general, and spirituality and power be pursued.
Research must also be conducted in relation to the spiritual health of men who take
the internet as an alternative venue for religious and spiritual enlightenment. This may pave the
way in understanding whether there is a definitive correlation between real life space and
community in the authentic experience of spirituality.
The intensifying conflict of the blue and green-memed interactants in spirituality
forums indicates that there is a need to identify areas of conciliation between the two groups.
Thus, it is recommended that studies that determine the difference between the tolerance of bluememed individuals online and those without access to any virtual source of alternative views on
spirituality be undertaken. Recognition of a difference may indicate that cyberspace is a
differentiating intervening variable that may pave the way for its use in education geared
towards peace through ecumenism.
Since it is expected that the spirituality dialogue between non-heterosexuals on
spirituality will impact society eventually it is important to investigate the relationship between
changes in spirituality and humanistic values as facilitated by the Internet. Such a study will
eventually help facilitate the development of tools that can help assist in countering any negative
impact of Internet in the values that promote better human development.
From the vantage point of methodology, it is suggested that a software for more
accurate plotting or mapping of the network be developed, especially that which can incorporate
the more organic and longitudinal representation. It would also be a good step to strive for a
cross-cultural comparison of dominantly global or local networks to establish cultural
determinants of participation in them.
Reference
Books:
Anderson, B. (1983) Imagined Communities: Reflections on the Origin and Spread of
Nationalism, London: Verso.
Bell, David. (2001) Cybercultures, London: Routledge.
Butler, J. (1990) Gender Trouble: Feminism and the Subversion of Identity, London: Routledge.
Edwards, Paul. (1996) The Closed World: Computers and the Politics of Discourse in Cold War
America, Cambridge MA: MIT Press.
Rheingold, H. (1999) ‘A slice of life in my virtual community,’ in P. Ludlow (ed.) High Noon in
the Electronic Frontier: Conceptual Issues in Cyberspace, Cambridge, MA: MIT press.
Toonies, F. (1955) Community and Association, London: Routledge and Kegan Paul
Periodicals:
Caldwell, John. (2005). “Can the Catholic Church be Saved?” In The Advocate. May 10, 2005. p
34 – 36.
Reeves, Douglas B. (2006). “Of Hubs, Bridges and Networks.” In Educational Leadership, May
2006.
Journals:
Austria Jr., Fernando A. “Insights into the Potentials of Virtual Communities on Yahoo! Groups
in Addressing the Challenges of being Gay in the Philippines”. In Plaridel, August
2004. Vol. 1, Number 1. Page 21-48.
Online Sources:
Dawson. Lorna L. “Cyberspace and Religious Life: Conceptualizing the Concerns and
Consequences”. Retrieved from http://www.cesnur.org/2001/london2001/dawson.htm
on August 17, 2006.
Krempel, Lothar (1994). “Simple Representations of Complex Networks: Strategies for
Visualizing
Network
Structure”.
Retrieved
from
http://www.mpi-fgkoeln.mpg.de/~lk/netvis/onlinepdf/simple.pdf#search=%22network%20structure%20
model%22 on September 7, 2006.
Lanham, Richard A. (1993). The Implications of Electronic Information for the Sociology of
Knowledge”. Retrieved from
http://www.eff.org//Net_culture/implications_of_info.article.txt on August 24, 2006.
Li, Chunguang and Maini, Philip K. (2005). “An Evolving Network Model with Community
Structure,” In Journal of Physics A: Mathematical and General 38 (2005) 9741-9749.
Pollock, Kelly Therese. (n.d.). Gender Rituals. Retrieved from http://www.routledgeny.com/religionandsociety/Rites/gender.pdf on August 16, 2006.
Renaud, Alain. “The New Digital Order: From a raw power to the establishment of a Res
Publica”. Retrieved from http://www.frajla.co.yu/calliope/ctheory.htm on August 24,
2006.
Rheingold, Howard (n.d.) “The Virtual Community: Introduction”. Retrieved from
http://www.well.com/user/hir/vcbook/ on July 28, 2006.
Roemischer, Jessica. (2005). “The Never-Ending Upward Quest”. Retrieved from www.wie.org
on September 18, 2006.
Sbarcea, KV. (2003). “Is God Online?: The Global Brain and Spirituality in Cyberspace”
Strangelove, Michael. (1994). “Cyberspace and the Changing Landscape of the Self”.Retrieved
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icle on August 24, 2006.
Thieme, Richard. “Digital Gods, Digital Religions: The Future Shape of Religious Structures”.
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2006.
http://oak.cats.ohiou.edu/~cw619696/spiral.htm (Retrieved October 9, 2006)
http://www.wie.org/spiral/content/spiraldynamics.pdf (Retrieved October 9, 2006)
http://www.wie.org/future-of-religion/content/GP_FutureOfReligion.pdf (Retrieved October 9,
2006)
Brian BANTUGAN is currently a full-time faculty of St. Paul University
Manila and a PhD in Communication student of University of the Philippines
Diliman.
He finished his undergraduate course, Bachelor of Fine Arts in Visual Communication, and graduate degree,
Master of Arts in Broadcast Communication in the same university. Previous to being an educator in St.
Paul and other universities like Assumption College of Makati and Adamson University, he worked as a
researcher in ABS-CBN, the biggest television network in the country; as a writer in Maynilad Water
Services, one of Metro Manila's two water utility companies; as Executive Director in Organisasyon ng
Pilipinong Mang-aawit, the leading non-government organization of musical performers in the Philippines.

The NEST (Network of Engendered Spirituality Talk) of “Othered

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