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• W3100597847 abstract "ThePhilippines,my country of birth, possesses a unique postcolonial soulscapethat,whiledeterminatelyAsian,ismorekindredwiththespiritualgeographyofLatin America. This soulscape emanates from a shared history of four centuries of Spanishtheocraticimperialism,whichwascharacterizedbytheinextricableunionofconquestandChristianization.Incontestably,geographicalandculturalfactorsdistinguishthecolonizationofthePhilippinesfromtheearlier,moresanguineousSpanishincursionsinMexicoandPeru.Althoughwecannotgointoanextensivedescriptionhere,itisinstructivetopointoutthattheAztecsandIncashaddevelopedcivilizationsincompleteseparationfromeuropeanculture,thusoccasioningtheforciblebreakingdownofthewallsofisolationbytheconquistadores with the goal of forging a connection between theNewWorld and theOldWorld. Such aninordinate measure was hardly necessary in the case of the indigenous FilipinoswhohadencounterswitheurasianculturelongbeforethearrivaloftheSpaniards(Phelan 1959). The profound resonances between Mexican, Peruvian, and Filipino colonial experiencemaybeappreciatedbylookingintotheindigenousculture’sreceptionoftheChristianizingprocess.RomanCatholicism, theSpanish-imported religion,wassuccessfullyimplantedbytheSpanishmissionarieswhosawthemselvesasliberatorsordainedbyGodtowagespiritualbattleagainstthedevil’sstrongholdonthepaganpeoples. The missionaries imposed Christianity as an entirely new religion and any resemblancetheymayhaveobservedintheprimalreligionswasbelievedtobeaworkof deception plotted by demonic principalities. This mindset primarily accounts for the iconoclasticzealthatcharacterizedtheSpanishmissionaryenterprise.This,however,did not result in the complete displacement of the indigenous religions by Roman CatholicismastheSpaniards had anticipated, but in a two-way mediation or fusion of these distinguishable religious identities. It is vital to remember that the cultures of the Aztecs,Incas,andnativeFilipinossharedaplasticitythatallowedfortheentryoftheimported religion without the obliteration of the indigenous religion. Writing on the impact of Christianity on the Peruvian Andes, Harold Osborne notes that the Incas possessed the innate ability to integrate foreign elements into their core beliefs:For the Indian character is syncretic, receptive: integrating the new without everdiscardingtheold;preparedtoconjointheincongruousandmarrytheincompatible into a polycladous tradition multiradicate in the distant past. Pliant to new doctrines and cults, the Indian moulds them into new shapes of hisownandnoforcecancomplyhimtodesquamatewhathehasoncemadehis own. (Osborne 1952: 131)AsimilarqualityisattributedtotheAztecsofMexico.DavidCarrascounderscoresthe fact that the Spanish missionaries themselves had acknowledged the Aztecs’propensity for amalgamation:TheFranciscanandDominicanpriests,whospokeNahuatlandobservedtheindigenouspeoplesadjustingpainfullytothecolonialorder,realizedthattheIndianswerenotmerely adoptingSpanishCatholic practices.Rather theywere mixing native and European beliefs together and sometimes disguising their continued worship of their spirits, deities, and ancestors in their devotiontoMaryandothersaints.(Carrasco1990:136-7)In likemanner, indigenousFilipinos receivedSpanishCatholicismbutnotwithoutintroducing local elements that made the imported religion acceptable to them. John LeddyPhelanemphasizesthatinthehandsoftheFilipinos,theIberianimporthadundergoneaningeniousprocessof“Philippinization”:As it happened, the Filipinos endowed certain aspects of the new religion with a ceremonial and emotional content, a special Filipino avor which madeCatholicisminthearchipelagoinsomerespectsauniqueexpressionofthatuniversalreligion.Inthisprocessof“Philippinizing”CatholicismthemajorrolebelongedtotheFilipinos.Theyshowedthemselvesremarkablyselectivein stressing and de-emphasizing certain features of Spanish Catholicism.(Phelan 1959: 72)SpanishCatholicism,assuch,foundnewrootsintheNewWorldandinSoutheastAsia,butnotintheoriginalformwithinwhichitwasdelivered.Forthecolonizedcultures, the religious syncretism would incarnate in multiform variants of Folk Catholicism or popular piety. The religious syncretism embodied in FolkCatholicismwould remain even after the fall of the Spanish empire andwouldcontinuetocharacterizepostcolonialreligiouspracticeinbothLatinAmericaandthe Philippines. In light of this religious-historical backdrop, it is not difficult to surmise thatreligious syncretismwouldfindculturalvalidation in the respective cinemasof thePhilippines,Peru, andMexico.Myprojecthere ismainlyhermeneutical. Iwish toexplorethewaysinwhichspecificfilmsfromtheaforementionedcountriesrepresentreligious syncretismwithin a contemporary postcolonial context.The feature filmsI have chosen as exemplars offer cinematic representations of religious syncretism as Folk Catholicism. My intent is not to homogenize cultural differences but toexamine religious syncretism precisely within the cultural differences portrayed in thecinematictext.ThefilmSanta Santita(2004)bynotedFilipinofilmmakerLauriceGuillenushersusintotheverymarrowofPhilippineFolkCatholicismwheresyncretisticpracticesformpartofthequotidian.ClaudiaLlosa’sMadeinusa(2006),ontheother hand, has little direct connection with actual religious practice in Peru but offers a thought experiment that blends a surreal world of religious syncretism with unmistakableinflectionsofthehistorical.SantiagoParras’Guadalupe (2007) cues us to consider the Mexican Virgin of Guadalupe, the very image of which is a symbol par excellenceofsyncretisticFolkCatholicism.Asidefromtherichlytexturedimagingofreligioussyncretisminthethreefilmsandthepostcolonialculturestheyrepresent,Ialsoconsideredtheirinternationalaccessibility:anindicationthatthefilmsfigureincurrent public discourse. All three titles are available on subtitled DVD format. It is importanttoemphasizethatIgiveregardfulattentiontothefilms’stylisticstrategies– mise en scene,cinematography,editing–inacommittedefforttoacknowledgetheparticularity of film as a cultural text. The Religion-Film dialogue has often beenfoxholedintheexplorationofthethematic,literarybasesoffilmasthoughfilmwasamere appendage to literature. The stylistic dimension, precisely what would trigger the hermeneuticalimpulsetoexaminefilmonitsownterms,hasfallenbelowtheradarofacontinuumofscholarsengagedintheinter-discipline(Sison2006).Thisessayputsemphasisontheinterpretationoffilmquafilm. ItisexpedientthatIclarifymyuseoftheterm“syncretism”asIamawareofthenegative connotations attached to it in Christian theological understanding. Here, I graftonto thedefinitionproposedbyRobert J.Schreiterwhere the termmaycarryboth positive and negative meaning:I will continue to use syncretism to describe the formation of religious identity, always with the understanding that at times the new identity under examination will be in accord with, and even enrich, the religious tradition; and that at other times, itwill not be in accord, and somust be rejected.(Schreiter2004:64)Syncretism then represents the dialectical tension between the universality of theChristian faith and the particularity of the indigenous religious practices. Another qualification I wish to make concerns my use of the term “Folk Catholicism.”Schreiterrightlypointsoutthatthepoliticizeduseoftheword“folk”carriesnegativeovertones that connote xenophobia and the glorification of peasant life (Schreiter1985:124).Here,FolkCatholicismhastodomorewithindicatingacreativegrassroots reappropriationofSpanishcolonialCatholicism,whichcontinues tobe livedoutbythemembersofpostcolonialThirdWorldcommunities,themajorityofwhomformthelowerrungsofthesociopoliticalpyramid.IncontrasttoofficialCatholicism,Folk Catholicism is not expressed in a systematic, doctrinal theology that oftenproves too abstract and detached, but in religious feeling and popular communitarian practice.Inthissense,myunderstandingdovetailswithBenignoBeltran’sdescriptionof Folk Catholicism as “the popular expression of the inarticulate, the unlettered,andthedisenfranchised”(Beltran1987:4).WhatisrepresentedinFolkCatholicismisanincarnationalformofGod-talkfromhumanity’sunderside–a“theologyoftheinarticulate.”" @default.
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• W3100597847 date "2009-05-07" @default.
• W3100597847 modified "2023-09-23" @default.
• W3100597847 title "POSTCOLONIAL RELIGIOUS SYNCRETISM: FOCUS ON THE PHILIPPINES, PERU, AND MEXICO" @default.
• W3100597847 doi "https://doi.org/10.4324/9780203874752-18" @default.
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