Articles de revues sur le sujet « Filipino American youth »

The Filipino immigration experience began in the Philippines via American-modeled schools and Spanish-enforced Christian Catholicism. However, that may not be the case for Filipino youth. The purpose of this study is to explore the impact of Christian faith in the immigration and acculturation of Filipino American youth. Data were collected through semi-structured interviews with 5 Filipino American emerging adults between the ages of 18 and 30 years old. Interview data went through 3 levels of coding and themes; several themes were developed. Results show that Christian faith was a powerful factor in acculturation experiences for Filipino American youth. The modeling of faith was pivotal in helping them navigate through difficult childhood experiences and in some cases mental health problems. Modeling of faith also largely determined participants’ own commitment to religious practices, such as attending daily mass or becoming part of a church organization. At a community level, Christian faith helped participants to establish community ties, which helped ease their transition into mainstream American culture. Based on the results of this study, Christian faith is an important coping factor for Filipino American youth. Christian faith allowed participants to feel a greater sense of connection to each other and to make connections with others in the United States. Christian faith shaped participants’ outlook on their lives and their day-to-day activities.

This study addresses the dearth of literature about the Filipino international teachers whose presence continues to pervade the K-12 education system of the United States. Through quantitative analyses and the self-determination theory framework, it seeks to answer how basic psychological needs are addressed in higher education institutions set in different cultural settings and whether culture has a role in Filipino international teachers’ performance. The findings of this study may have an implication on home country’s teacher education, US teacher recruitment, and in-service professional development of international teachers. The ultimate goal of this study is how to fully prepare and support international teachers for the best of the American youth.

This article explores the relationship between immigrant and non-immigrant Asian American youth identities and the use of language to manage this relationship. Focusing on everyday interactions at a high school in Texas, the analysis examines how fluent English-speaking Korean and Filipino American students draw on linguistic resources associated with Asian immigrants, thus attending to generational identity, an important, though often oversimplified, social dimension in transnational contexts. According to the present analysis, salient generational differences may exist between Asian American youth, yet their linguistic practices complicate simple binaries of opposition. Specifically, this article focuses on how fluent English-speaking students both accommodate toward and mock Asian immigrant speech and notes that these ostensibly divergent practices exhibit linguistic overlap. It is argued that the convergences and divergences of these practices can be productively examined by distinguishing between the levels of frame and ideology, thus explaining how speakers interpret Asian immigrant revoicings as accommodation, mocking, or, in some cases, an ambiguous linguistic act that hovers in between.

Background and Purpose: The prevalence of youth obesity has increased dramatically in the United States, becoming a severe concern in Hawai`i and disproportionally impacting Filipino youth. The main study objective was to describe the influence of parents and friends on adolescents’ dietary, physical activity, and sedentary behaviors. Methods: We collected quantitative and qualitative data from two classrooms in Hawai`i, from ethnic minority adolescents (N=42; 11th and 12th graders) and their parents (N=31). Participating adolescents were 86% female with a mean age of 16.5 + .6 years, and their parents were 77% female with a mean age of 45.9 + 6.9 years. The majority of participants described themselves as Filipino American. Self-report data were collected via adolescent surveys and follow-up group discussion, as well as individual adolescent-led parent interviews. Quantitative data were descriptive, and qualitative data were conceptualized into underlying themes based on the targeted health behavior and the source of influence (parents and friends). Results: The majority of students reported parents as the dominant influence on their dietary and sedentary behaviors; however, friends were reported as the principal influence on adolescents’ physical activity levels. Parents’ reported a strong dietary influence via home availability, but minimal influence on adolescents’ physical activity. Conclusion: Home food availability and reduced television time are prime targets for family-based interventions among ethnic minority Hawai`ian populations.

Background Filipino Americans underuse mental health and preventive care services even though studies have indicated that Filipino youth experience high rates of suicidal ideation, substance abuse, and teen pregnancies, whereas adults experience immigration stress, discrimination, and depression. Evidence-based parenting interventions provided in early childhood have proven to be effective in preventing the onset and escalation of child mental health disorders. In a pilot randomized controlled trial, we found that participation in the Incredible Years Basic Parent Training Program (IY) improved parenting stress and positive parenting practices and decreased child internalizing and externalizing symptoms among Filipino families. A fully powered trial is needed to determine the efficacy of IY as a prevention program among Filipino families. Objective The aims of this study are to describe the design and rationale of a randomized controlled trial evaluating the effects of the web-based IY program among parents recruited from multiple community-based settings and its impact on parenting practices, parenting stress, and child problem behavior among Filipino Americans and describe the impact of COVID-19 on our study protocols. Methods This study uses a randomized controlled 2-arm individually randomized group treatment pretest–posttest design for 180 parent–child dyads. Individuals are eligible if they are ≥18 years, live in California, and have at least one Filipino child aged 8-12 years. Consenting participants are randomly allocated to receive either the 12-week IY parenting intervention (intervention arm) or American Academy of Pediatrics’ Bright Future handouts and placed on a waitlist to receive IY posttrial (waitlist control arm). Primary outcomes include the Parent Practices Interview and the Parenting Stress Index. Secondary outcomes will be measured using the Child Behavior Checklist (completed by parent) and will include child internalizing and externalizing behaviors and total problems. Data are collected at baseline and 3- and 6-month follow-ups. Results Changes made to the protocol owing to COVID-19 include administration of surveys remotely and implementation of the intervention on the web. The pandemic has provided an opportunity to evaluate the effectiveness of a web-based version of IY that may improve access and increase use of the intervention. Recruitment and data collection procedures are still ongoing and are expected to be completed by December 2022. Conclusions Our research will determine whether IY promotes positive parenting practices and prevents child internalizing and externalizing behaviors in healthy but high-risk populations such as Filipino families. It will also uplift cultural narratives and add to the evidence base for web-based parenting programs and their implementation in real-world settings. If found efficacious, IY has the potential to prevent behavioral health disparities in this understudied and high-risk Filipino population and can be scaled, adapted, and implemented in other at-risk racial and ethnic minority communities. Trial Registration ClinicalTrials.gov NCT04031170; https://clinicaltrials.gov/ct2/show/NCT04031170 International Registered Report Identifier (IRRID) DERR1-10.2196/21867

Background/Context Studies carried out over the last two decades have established structured after-school programs as significant contexts for adolescent development. Recent large-scale evaluations of after-school initiatives have yielded mixed results, finding some impact on adolescents’ attitudes toward school but limited impact on their academic performance. One clear conclusion of these studies, however, is that it matters how often and for how long young people spend time in after-school settings. Purpose/Research Question This study describes the features of after-school settings that are most appealing and engaging to youth growing up in low-income communities. Setting Analyses focus on a network of five after-school centers that serve predominantly racial and cultural minority youth living in low-income urban neighborhoods. Participants Participants in the study include 120 youth who varied in their frequency of participation in the after-school centers. Of these participants, 20 were in elementary school, 76 were in middle school, and 24 were in high school. Forty-two percent identified themselves as Asian American, 22% as African American, 13% as Latino/Latina, 7% as European American, and 5% as Filipino, and 10% were categorized as “other” or “unknown.” Research Design This study is a qualitative investigation geared toward understanding young people's subjective experiences and meaning making. Data are drawn principally from focus groups and individual interviews with participants over a 2-year period and supplemented with field work conducted by a team of trained youth ethnographers. Findings Our analysis of these data points to three features of the youth centers that youth identified as valuable: supportive relationships with adults and peers; safety; and opportunities to learn. Results highlight the meaning and significance youth ascribed to each feature, while also underlining the important function that centers with these features play in adolescent development. Conclusions/Recommendations After-school settings have the potential to serve as a unique developmental niche by meeting needs that are not consistently met in other contexts. Young people's descriptions of supports and opportunities also underscore the interrelationships among the positive features they perceived. Researchers, practitioners, and policy makers are encouraged to recognize after-school programs as core contexts of development that should be assessed according to the full spectrum of adolescents’ developmental needs.

Early in his administration, Rodrigo Duterte, the controversial sixteenth president of the Philippines, did what no other Filipino president has done before – announce a separation from the geopolitical interests of its former colonial master, the United States of America. Beyond the personal slights caused by the US criticism of his anti-drug campaign lies a deeper sense of historical grievance that has been ingrained in Duterte's generation and his identity as a Mindanaoan. Not only does he represent Mindanao's resentment towards “imperial Manila,” but also a historical blowback against “US imperialism.” Duterte's nationalist exhortations can be traced to the cycle of regime narratives in the Philippines, which serves as a medium for institutional continuity and change through the mobilisation of ideas at a discursive level. By reviving the anti-US nationalism of his youth, Duterte is repudiating the liberal reformist, albeit elitist, narrative of the Aquino-to-Aquino regimes. Duterte's so-called “pivot to China” is also a dramatic reversal of his predecessors’ strong anti-China and rabidly pro-American foreign policy position. This paper blends Vivien A. Schmidt's discursive institutional analytical framework with Stephen Skowronek's concept of presidential leadership in political time to analyse how crafted narratives are transformed into governance scripts that bind together a coalition of interests within a particular institutional setting.

Nick Joaquin (1917–2004) is often regarded as the greatest Filipino writer in English, yet he remains largely unknown outside his country. He published widely in all genres and was awarded the National Artist Award, yet he dropped out of high school and spent much of his youth holed up in libraries and walking Manila’s streets. He wrote some of his most powerful stories between the end of US colonial rule and the beginning of the postcolonial era, at a time when the very craft of storytelling was itself endangered. And he did so in another language, American English, which required setting aside his mother tongue, Tagalog, and an inherited tongue, Spanish. This article explores some of these contradictions, looking at the relationship between language and literature exemplified in Joaquin’s writings and situating him as a storyteller in the wake of Manila’s utter destruction by colonial wars and the uneven recovery from postcolonial strife. This article also asks how Joaquin sought to rescue not just the memory of the city but also the very faculty of remembering itself as well as the remembering self.

Abstract Background Given that many youth and young adults utilize multiple orifices during sexual activity, testing for STIs from multiple anatomical sites can increase rates of diagnosis. However, during the COVID pandemic, obtaining oral swabs by clinical staff was deemed an unacceptable COVID transmission risk and was discontinued in our clinic. To circumvent this obstacle to diagnosis, clinic staff developed a workaround of obtaining patient collected pharyngeal swabs for STI testing. This abstract reviews the results of this pilot intervention. Methods Patients presenting to an urban youth family planning/STI clinic who desired STI testing and ever engaged in oral sex were offered pharyngeal testing for chlamydia (CT) and gonorrhea (GC). Patients were instructed on how to obtain an oral sample, and subsequently sent outside of the clinic to obtain their individual sample. Chart review was conducted by clinic staff of a two month period during which this protocol was in place, and the following variables were collected: gender, sexual orientation, race/ethnicity, and STD testing results by anatomic site. Simple descriptive statistical analysis were used. Results 146 patients received a GC/CT test from > 1 anatomical site, with 34 patients having > 1 positive result. All pharyngeal samples were self-collected. Four patients were positive for GC/CT from throat samples only (12% of positive tests). All were biologically female, including one transgender FTM. Sexual orientation was split evenly between bisexual and heterosexual. Reported race/ethnicity included two African-American, one white, and one “Filipino”. For comparison, of the overall subsample of patients with positive GC/CT results, patients identified as 53% female, 44% male, and 3% FTM; 74% “straight”, 15% bisexual, 9% “gay”, and 3% did not disclose; 29% white, 50% African-American, 21% unknown as other; and 11% Hispanic. Twelve patients were positive for GC/CT from the throat and either rectum and/or urine/vagina/endocervix (35% of positive tests). Conclusion Our experience demonstrates that obstacles created by the COVID crisis can be circumvented with creative strategies. We were able to pick up 12% and 35% of total infections by self-collected pharyngeal swabs in throat only and throat plus other sites, respectively. Disclosures All Authors: No reported disclosures

As an alternative media form, zines give voice to marginalized communities where the creators articulate ideologies and experiences often overlooked in mainstream society. This article examines Filipina/o diasporic identity construction through a visual and textual analysis of .45 Kaliber Proof, a zine created in the early 2000s by Anakbayan Seattle, a progressive Filipina/o American youth organization. Zines have become a counter-hegemonic space where politically-based Filipina/o diasporic identities are made visible. In analyzing the layouts, texts, and images of various issues, two overarching themes emerge in the zine: a reflection of the Filipina/o American community in the us and a connection between the history and conditions of the Philippines to the Filipina/o diaspora in the United States. These themes ultimately led to a retelling of the Filipina/o experience, transforming .45 Kaliber Proof into a tool to subvert the current hegemonic culture in the Philippines and the us.

AbstrakBahasa merupakan suatu hal yang telah membuat manusia menjadi makhluk istimewa. Sejak lahir, setiap manusia telah dibekali dengan alat akuisisi bahasa yang sering diistilahkan dengan Language Acquisition Device (LAD). Seiring dengan berkembangnya zaman dan teknologi yang semakin maju, semakin berkembang pula dunia perfilman di setiap negara, terutama negara India, Korea, Amerika Latin, Filipina, dan Turki. Seperti yang kita lihat, belakangan ini sekitar tahun 2014 sampai sekarang, drama-drama India, Korea, Amerika Latin, Filipina, dan Turki yang sedang marak di layar kaca Indonesia. Dalam hal ini, karena semakin maraknya drama-drama luar, maka banyak sekali pengaruh yang ditimbulkan drama-drama tersebut kepada masyarakat Indonesia terutama para remaja, misalnya karena sering menonton drama Korea mereka jadi mengikuti gaya bicara, berpakaian, dan bahasanya seperti, Annyeong Haseyo (Hallo), Gamsamhamnida (Terima Kasih), Mianhae (Maaf), dan masih banyak lagi. Hal serupa juga sama dilakukan bagi masyarakat yang menyukai drama India, Amerika Latin, Filipina, dan Turki. Tidak disangka dari drama tersebutlah budaya dari negara-negara tersebut jadi semakin dikenal oleh bangsa Indonesia. Oleh karena itu, dianggap penting untuk melakukan kajian tentang persepsi masyarakat terkait menjamurnya drama asing di Indonesia sebagai bahan informasi untuk menambah wawasan masyarakat. Adapun drama yang dimaksud terwujud dalam bentuk film, sebab antara film dengan drama memiliki persamaan terutama dalam ihwal bentuk tayangan dan konten yang disajikan. Hal tersebut yang menyebabkan terjadinya berbagai persepsi di tengah masyarakat yang menikmatinya. Kata kunci: komparasi, emik dan etik, drama asing, antropologi kontemporer AbstractLanguage is something that has made human a special being. Since birth, every human has been equipped with language acquisition tools that are often called the Language Acquisition Device (LAD). Along with the development of the era and the progress of technology, the more developed the world of cinema in every country, especially India, Korea, Latin America, Philippines, and Turkey. As we see, lately around 2014 until now, the dramas of India, Korea, Latin America, Philippines, and Turkey are often broadcasted on the Indonesian television. In this case, since the increase of the widespread of foreign dramas, many influences caused by those dramas to Indonesian, especially the teenagers. For instance because of watching Korean dramas, the youth follow the style of speech, dressing, and language like, Annyeong Haseyo (Hallo), Gamsamhamnida (Thank You), Mianhae (Sorry), and so on. The same is also true for people who love India, Latin America, Philippines, and Turkey dramas. Unexpectedly, based on those dramas, the culture of those countries become increasingly recognized by Indonesian people. Therefore, it is considered important to conduct a study on public perceptions related to the proliferation of foreign dramas in Indonesia as an information material to increase community insight. About dramas is being in the film, causes between film and dramas having the same is the structure of showing and content. That’s same be the caused of perception variated in the people community. Key words: comparation, emik and ethics, foreign drama, contemporary anthropology

“We spin a web of dreams in our mind; the silken rainbow threads make us blind; and so we travel on, but we never find; the things in life we left behind1” The act of naming establishes a power relationship between “namer” and “named”. In the patriarchal tradition, for instance, man’s dominion over the rest of nature was symbolized by the privilege of naming “all the cattle and the fowl of the heavens and all the beasts of the field.”2 We bestow names not only on our children, but on our pets, properties and subordinates. The terms “Nabinyagan” or “Nabansagan” refer to the informal process of such social assignations. The “namer” assumes dominance in the relationship over the “named.” The process is not reciprocal (at least not overtly). In Filipino culture, as in other vertically-oriented societies, subordinates/youth do not address superiors/elders solely by name, but by appending a title denoting the relationship between both parties (Lolo/Lola Tatay/Nanay, Tiyo/Tiya, Kuya/Ate, Diko/Ditse, Sanko/Sanse, Sir/Ma’am) Such practices are less evident in more horizontally oriented socio-cultural contexts such as North America, where grandparents and parents-in-law may be addressed by their first name alone. The act of naming may also define3 (de, “completely” + finire, “to limit, set bounds, end”) reality for the bestower. Whether such nomenclature pertains to stars and planets, taxonomies of flora and fauna, the pharmacopoeia or computer language, recognition and use of a name allow one to understand it and to know some of its secrets. Like a magic key, using a name unlocks a relationship between the user and the person, animal or object named. Agreement on and shared use of such “rhetoric” by other observers constitutes “objectification” of what would hitherto be “subjective” reality, but may also promote “shared delusion” as was the case with the proverbial “Emperor’s New Clothes.”4 In such a situation, courage can hardly begin to describe the one who dares speak out, as he or she promptly becomes fair game for those who would prefer the delusions of darkness to the harsh realities of light. And prophets and bearers of bad news are notoriously unwelcome in their own country. As is the case with any organization, professional associations are made up of individuals and aggrupations bound by shared interests as much as (or more than) by shared friendships. These shared interests find expression in shared terminologies, while concealing self-serving agendas. What happens when rhetoric does not match reality? To call a spade a spade may be considered “impolite” and “undiplomatic,” yet coming “out of the mouths of babes” is refreshingly, disarmingly direct. Such requires the childlike ability to say things as they are, without rancor or hidden agenda. How often do we encounter empty words and phrases, devoid of meaning because the realities they supposedly point to do not really exist? How often do we ourselves silently conspire, by omission if not commission, to uphold such vacuous rhetoric? And in so doing, how much of our power do we invest in and ascribe to that which does not really exist? Does the fact that there are many of us sharing the same delusions make us less deluded? Were we more transparent in our dealings, would reality be more apparent? _________________________________ This issue pays tribute to three colleagues who passed away this year, and coinciding with the 12th Asian Research Research Symposium in Rhinology, features a meta-analysis on intranasal corticosteroids for the medical management of nasal polyps in adults, a case report of intravascular lymphoma of the inferior turbinate, a grand rounds discussion of rhinophyma, a histopathologic case of sinonasal teratoid carcinosarcoma and practice pearls on nasal saline lavage. In addition, we have original and review articles in otology and audiology, a case report in oropharyngology, surgical innovations and instrumentation in otology and laryngology, and a radiologic discussion of ossifying fibroma. Of the manuscripts submitted for possible publication, many did not comply with our instructions to authors, did not submit or revise in time to complete the editorial and review process, or did not comply with the process itself. In some cases, reviewers were not accorded the professional courtesy they deserved, considering their stature in their respective fields, and their kindness in performing the reviews gratis et amore. To them, we can only apologize in behalf of these authors, and reiterate our gratitude for their generous support. To the authors whose manuscripts are still in process, we look forward to seeing your articles in print in forthcoming issues, and thank you for “plodding on with us” as we strive to continue publishing a journal worthy of your scholarly efforts. In this regard, thanks are also due our PSO-HNS President Eutrapio S. Guevara, and the Board of Trustees for the continuing financial and management support. May we continue to receive this same support from you, our valued contributors and readers.

Previous studies contend that Philippines is still a ‘collectivist’ society (Cf. Hofstede Center; Cukur et al. 2004:613-634). In this collectivist or community-oriented society, individualism is not something that is highly valued. Being ‘individualistic’ is often associated to being narcissistic, loner, asocial, selfish, etc. However, one may ask whether the youth in the Philippines are not spared from this insidious culture of individualism, notwithstanding the seemingly dominant collective and communitarian character of the society. Although the overwhelming poverty is still the main problem in the Philippines, where according to Wostyn (2010:26) “only the wonderland of movies gives some respite to their consciousness of suffering and oppression”, the Filipino youth of today are also exposed to the consumeristic values of the ‘city’ and are not spared from the contradictions and insecurities posed by the pluralistic society. They are citizens of an increasing social and cultural pluralism characteristic of many liberal societies. Is it possible that individualism may also exist within this culture, especially among the younger generation? Is individualism slowly creeping in as caused by their exposure and easy access to modern technology, to higher education, mobility, interactions with other cultures, etc. Would this individualistic tendency have any influence on their religious beliefs, especially their belief on salvation? What would be the implications and challenges of these findings to the families in the Philippines? These are the questions we wish to answer in this study. 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One should not overlook the fact that Asia is a home to humanism, atheism, and secularism. In the 18th-20th century, atheism, communism and other forms of western liberalism and humanistic ideology had taken their roots in several Asian societies. In recent history, various forms of secular worldview, humanistic, atheistic, communistic, agnostic, etc. have also found their niche in the Philippines. Hence, we set out this study to probe the extent of secularization in the Philippines today and from there, to draw some challenges it poses to the future of Asian theology and Christianity. The first part of this article will tackle the answer on the first question presented. I will be a presenting both a theoretical and empirical representations in the macro, meso, and micro level for us to examine the phenomenon of secularization. It is to help the readers to investigate how this phenomenon is manifested empirically among the Filipino youths. On the second part of the paper, I will draw some challenges which secularization poses to the future of theology and Christianity in Asia. This study hopefully will modestly contribute to the configuration of an Asian paradigm of theology that proffers some perspectives in helping individuals, communities and society to envision and live out the contingencies of their faith in the future. References Abinales, Patricio N. and Donna J. Amoroso. State and Society in the Philippines. Oxford: Rowman & Littlefield Publishers, 2005 Athyal, Jesudas. ed. Religion in Southeast Asia: An Encyclopedia of Faiths and Cultures. Oxford: ABC-Clio, 2015. Asad, Talal. Formation of the Secular: Christianity, Islam, Modernity. Stanford: Stanford University Press, 2003. __________. Genealogies of Religion. Baltimore: The John Hopkins University Press, 1993. Barrett, David B., Todd M. Johnson, and Peter F. 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Towards a Filipino Christian Eco-theology of Nature. Quezon City: Our Lady of Angel Seminary, 2002. Capucao, Dave. Religion and Ethnocentrism. Leiden/New York: Brill, 2010. Capucao, Dave and Rico Ponce. “Secularization and Spirituality from a Theoretical and Empirical Perspective,” in Secularization and Spirituality: Issues, Challenges, and Opportunities. Quezon City: Institute of Spirituality in Asia. 2016. Casanova, Jose. Public Religions in the Modern World. Chicago: University of Chicago Press, 1994. (2006). “Rethinking Secularization: A Global comparative Perspective” in Hedgehog Review, Vol. 8, 2006. Collins, Pat. Basic Evangelization. Dublin: The Columba Press, 2010. Cosmides, Leda, and John Tooby. “Neurocognitive Adaptations Designed for Social Exchange,” in David M. Buss, ed. The Handbook of Evolutionary Psychology. Hoboken: Wiley, 2005. Damasio, Antonio. Descartes’Error. Emotion, Reason, and the Human Brain. New York: Putman, 1994. 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The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is achieved in the Sabuaga Festival. Hence, the researcher articulates the following, namely: First, the dimensions of the Sabuaga Festival that make it an expression of popular piety. Second, the principles offered by DPPL for the true and fruitful harmonization of liturgy and popular piety. Third, the pastoral action plan, entitled: “An Authentic Pastoral Action of the Liturgy: Towards Building upon the Riches of the Sabuaga as a Popular Piety,” which provides suitable catechesis for the harmonization of Liturgy and Popular Piety in the Sabuaga Festival. References Archdiocese of Saint Paul and Minneapolis, “What Is ‘Liturgy’? Why Is It Important?” Accessed last March 29, 2021 from https://www.archspm.org/faith-and-discipleship/catholic-faith/what-is-liturgy-why-is-it-important/. Benedict XVI, Jesus of Nazareth. Holy Week: From the Entrance into Jerusalem to the Resurrection. London: Catholic Truth Society. Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. Vatican City: Libreria Editrice Vaticana, 1997. Catholic Bishops’ Conference of the Philippines. Acts and Decrees of the Second Plenary Council of the Philippines. Manila: CBCP, 1992. Catholic Bishops’ Conference of the Philippines. 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Congregation for Divine Worship and Discipline of the Sacraments. Directory on Popular Piety and the Liturgy, Principles, and Guidelines. Promulgated on December 2001. Accessed from http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html Deguma, Jabin J. Melona S. Case, and Jemima N. Tandag. “Popular Religiosity: Experiencing Quiapo and Turumba.” American Research Journal of Humanities & Social Science Vol. 2, 6 (June 2019). https://www.researchgate.net/publication/337158384_Popular_Religiosity_Experiencing_Quiapo_and_Turumba Duggan, Robert D. “Good Liturgy: The Assembly,” America: The Jesuit Review. Last modified, 1 March 2004. Accessed last 4 April 2021 from https://www.americamagazine.org/issue/475/article/good-liturgy-assembly Ecclesia in Asia, Post Synodal Exhortation solemnly promulgated by His Holiness: John Paul II on November 6, 1999. 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Accessed last 5 April 2021, from https://www.ivanhenares.com/2010/04/pampanga-easter-sunday-salubong-pusu.html Keenan OP, Oliver James. New Series: Popular Piety,” The Dominican Friars – England and Scotland. Last modified 18 October 2013. Accessed last March 30, 2021 from https://www.english.op.org/godzdogz/new-series-popular-piety Krueger, Derek. “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, eds. Martina Bagnoli, Holger A. Klein, C Griffith Mann, and James Robinson. London: The British Museum Press, 2011. Kroeger, James H. “Popular Piety: Some Missiological Insights,” Japan Mission Journal Vol. 70, 4 (Winter 2016). Lumen Gentium. Dogmatic Constitution on the Church, solemnly promulgated by His Holiness Pope Paul VI on November 21, 1964. Accessed last March 30, 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html. 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God and the world: believing and living in our time: A Conversation with Peter Seewald. Translated by Henry Taylor. San Francisco, CA: Ignatius Press, 2002. __________. “Sacred Places: The Altar and the Direction of Liturgical Prayer,” The Institute for Sacred Architecture. Accessed last March 31, 2021 from https://www.sacredarchitecture.org/articles/the_altar_and_the_direction_of_liturgical_prayer/. Rosales, Daniel Montoya. “The Influence of the Missionary Heritage on Liturgical Forms.” International Review of Missions, 74, 295 (July 1985): 373-376. https://doi.org/10.1111/j.1758-6631.1985.tb02595.x Sacramentum Caritatis. Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission, solemnly promulgated by His Holiness Benedict XVI on 22 February 2007. 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Sheehan, Peter C. “Role of Music in Liturgy.” Academia.edu. Accessed March 31, 2021. https://www.academia.edu/12569062/Role_of_Music_in_Liturgy. Stroik, Duncan G., and Barbara J. Elliott, James Fitzmaurice, et al. “The Church Building as Sacred Place: Beauty, Transcendence & Eternal,” The Imaginative Conservative. Last modified August 13, 2019. Accessed last 4 April 2021 from https://theimaginativeconservative.org/2013/02/the-church-building-as-sacred-place.html. Synod of Bishops XIII Ordinary General Assembly The New Evangelization for the Transmission of the Christian Faith, Instrumentum Laboris" promulgated in 2012. Accessed last March 30, 2021 from http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html. Szylak, Paweł. “Popular Piety: Processions,” The Dominican Friars – England and Scotland. Last modified 14 January 2014. Accessed March 31, 2021. https://www.english.op.org/godzdogz/popular-piety-processions. 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This single and critical case study evaluated a faith-based natural family planning program's salient features using a framework on implementation fidelity. Multiple focus group discussions were conducted, with three groups of stakeholders (n=100), to gather qualitative data on their knowledge and experience of the program. Overall, the findings showed that the program primarily adhered to the essential elements of implementation fidelity, such as content, frequency, duration, and coverage prescribed by its designers. Three lessons were drawn to address some issues that have influenced the degree of fidelity in which the program was implemented. The first is the need to secure adequate and sustained human and financial resources. The second is the need to strengthen its partnership with government and non-government organizations that have provided them with much-needed assistance. Finally, there is also the need to provide extensive training, materials, and support to its service providers to preserve their morale and interest. Other faith-based organizations may hold this case as an indicator of how and why an NFP program works and the extent to which the need for family planning can be met adapted to their local conditions and needs. References Arbuckle, Gerald A. Refounding the Church: Dissent for Leadership. Quezon City: Claretian Publications. 1993. Arevalo, Marcos. "Expanding the Availability and improving the delivery of natural family planning services and fertility awareness education: providers' perspectives. Adv Contracept. Jun-Sep 1997; 13(2-3):275-81. Arévalo, Marcos, Victoria Jennings, and Irit Sinai. "Efficacy of a new method of family planning: the Standard Days Method." Contraception 65, no. 5 (2002): 333-338.Arévalo, Marcos, Irit Sinai, and Victoria Jennings. "A fixed formula to define the fertile window of the menstrual cycle as the basis of a simple method of natural family planning." Contraception 60, no. 6 (1999): 357-360. Atun, Jenna (2013). Religiosity and Contraceptive Use among Filipino Youth. Philippine Center for Population and Development. (2013) Accessed April 15, 2019, from http://www.pcpd.ph/.../religiosity-and-contraceptive-use- Authority, P. S. ICF Philippines national demographic and health survey 2017. Quezon City, Philippines, and Rockville, Maryland, USA: PSA and ICF, 2018. Authority, Philippine Statistics. "Philippine statistics authority." Accessed from Philippine Statistics Authority Web site: https://psa. gov. ph/vegetable-root-crops-main/tomato (2018). Authority, P. S. “Philippine statistics authority.” Accessed July 20, 2019, from Philippine Statistics Authority Web site: https://psa. gov. ph/vegetable-root-crops-main/tomato.(2016) Authority, P. S. “ICF Philippines national demographic and health survey.” Quezon City, Philippines, and Rockville, Maryland, USA: PSA and ICF, 2017. Bamber, John, Stella Owens, Heino Schonfeld, Deborah Ghate, and Deirdre Fullerton. "Effective Community Development Programmes: a review of the international evidence base." (2010). Barden-O'Fallon, Janine. "Availability of family planning services and quality of counseling by faith-based organizations: a three-country comparative analysis." Reproductive health, 14, no. 1 (2017): 57. Baskarada, Sasa. "Qualitative case study guidelines." The Qualitative Report 19, no. 40 (2014): 1-25. Accessed July 25, 2019, from http://www.nova.edu/ssss/QR/QR19/baskarada24.pdf Beaubien, Louis, and Daphne Rixon. "Key performance indicators in co-operatives: directions and principles." Journal of Co-operative Studies 45, no. 2 (2012): 5-15. Booker, Victoria K., June Grube Robinson, Bonnie J. Kay, Lourdes Gutierrez Najera, and Genevieve Stewart. "Changes in empowerment: Effects of participation in a lay health promotion program." Health Education & Behavior 24, no. 4 (1997): 452-464. Breitenstein, Susan M., Deborah Gross, Christine A. Garvey, Carri Hill, Louis Fogg, and Barbara Resnick. "Implementation fidelity in community‐based interventions." Research in nursing & health 33, no. 2 (2010): 164-173. Carroll, Christopher, Malcolm Patterson, Stephen Wood, Andrew Booth, Jo Rick, and Shashi Balain. "A conceptual framework for implementation fidelity." Implementation Science 2, no. 1 (2007): 40. Casterline, J.B., A.E. Perez & A.E. Biddlecom. “Factors Affecting Unmet Need for FP in the Philippines," “Studies in Family Planning, (1997). (3):173-191. Accessed November 02, 2019, from http://www.jstor.org/stable/2137886. Catholic Bishops' Conference of the Philippines. (2011). Guiding Principles of Population Control. Accessed September 27, 2019, from www.cbcponline.net/ Catholic Church. Bishops' Conference of the Philippines. (1992). Acts and Decrees of the Second Plenary Council of the Philippines. Catholic Bishops' Conference of the Philippines. Catholic Bishops' Conference of the Philippines. (1990). A Pastoral Letter on the Population Control Activities of the Philippine Government and Planned Parenthood Association. Accessed November 24, 2019, from cbcponline.net/v2/?p=324. Cleland, John, and Kazuyo Machiyama. "Unmet need for family planning: past achievements and remaining challenges." In Seminars in reproductive medicine, vol. 33, no. 01, pp. 011-016. Thieme Medical Publishers, 2015. Costello, Marilou P., and John B. Casterline. "Fertility decline in the Philippines: current status, prospects." asdf (2009): 479. Creel, Liz C., Justine V. Sass, and Nancy V. Yinger. "Overview of quality of care in reproductive health: definitions and measurements of quality." New Perspectives on Quality of Care 1 (2002): 1-8. Cronin Jr, J. Joseph, Michael K. Brady, and G. Tomas M. Hult. "Assessing the effects of quality, value, and customer satisfaction on consumer behavioral intentions in service environments." Journal of retailing 76, no. 2 (2000): 193-218. Crous, M. "Quality service delivery through customer satisfaction." (2006). D’Arcy, Catherine, Ann Taket, and Lisa Hanna. "Implementing empowerment-based Lay Health Worker programs: a preliminary study." Health promotion international 34, no. 4 (2019): 726-734. Dane, Andrew V., and Barry H. Schneider. "Program integrity in primary and early secondary prevention: are implementation effects out of control?" Clinical psychology review 18, no. 1 (1998): 23-45. David, Clarissa C., and Jenna Mae L. Atun. "Factors affecting fertility desires in the Philippines." Social Science Diliman 10, no. 2 (2014).Accessed August 12, 2019, from jounals.upd.edu.ph/index.php/socialsciencediliman/article/viewFile/4407/3999. Ewerling, F., Victora, C. G., Raj, A., Coll, C. V., Hellwig, F., & Barros, A. J. (2018). Demand for family planning satisfied with modern methods among sexually active women in low-and middle-income countries: who is lagging? Reproductive health, 15(1). (2018): 42. Francisco, J.M. “Letting the Texts of RH Speak for themselves: (Dis) continuity andCounterpoint in CBCP Statements.” Philippine Studies: Historical and Ethnographic Viewpoints, 223. (2015). Accessed October 17, 2019, from www.philippinestudies.net. Franta, Benjamin, Hilly Ann Roa-Quiaoit, Dexter Lo, and Gemma Narisma. "Climate Disasters in the Philippines." (2016). Fehring, Richard Jerome, Mary Schneider, and Kathleen Raviele. "Pilot evaluation of an Internet‐based natural family planning education and service program." Journal of Obstetric, Gynecologic & Neonatal Nursing 40, no. 3 (2011): 281-291. Glickman, Norman J., and Lisa J. Servon. "More than bricks and sticks: Five components of community development corporation capacity." Housing Policy Debate 9, no. 3 (1998): 497-539. Gomez, Fausto, B., OP. “The Role of Priests in Natural Family Planning." Boletin Ecclesiastico de Filipinas, LXXII, (1996): 163. Gribble, James N. "The standard days' method of family planning: a response to Cairo." International family planning perspectives 29, no. 4 (2003): 188-191. Guida, Maurizio, Giovanni A. Tommaselli, Massimiliano Pellicano, Stefano Palomba, and Carmine Nappi. "An overview on the effectiveness of natural family planning." Gynecological Endocrinology 11, no. 3 (1997): 203-219.Hasson, Henna. "Systematic evaluation of implementation fidelity of complex interventions in health and social care." Implementation Science 5, no. 1 (2010): 67. Infantado, R. B. "Main-streaming NFP into the Philippines' Department of Health: opportunities and challenges." Advances in Contraception 13, no. 2-3 (1997): 249-254. Institute for Reproductive Health. Faith-based organizations as partners in family planning: Working together to improve family well-being. Washington, DC: Georgetown University. (2011). Accessed February 11, 2019, from http://www.ccih.org/FBOs_as_Partners_in_FP_Report.pdf. Ledesma, Antonio. J. “All-NFP: A Way Forward.” Philippine Daily Inquirer (2012). Accessed August 04, 2019, from https://opinion.inquirer.net/35848/all-nfp-a-way-forward#ixzz5zAroo0oo Ledesma, Antonio. J. “Al-Natural Family Planning: Going beyond the RH Bill.” Accessed April 15, 2019, from https://archcdo.wordpress.com/ Lundgren, Rebecka, Jeannette Cachan, and Victoria Jennings. "Engaging men in family planning services delivery: experiences introducing the Standard Days Method® in four countries." World health & population 14, no. 1 (2012): 44. Lundgren, Rebecka I., Mihira V. Karra, and Eileen A. Yam. "The role of the Standard Days Method in modern family planning services in developing countries." The European Journal of Contraception & Reproductive Health Care 17, no. 4 (2012): 254-259.Mikolajczyk, Rafael T., Joseph B. Stanford, and Martina Rauchfuss. "Factors influencing the choice to use modern natural family planning." Contraception 67, no. 4 (2003): 253-258. Orbeta, Aniceto., Jr. “Poverty, Fertility Preferences, and Family Planning Practice in the Philippines.” Philippine Journal of Development, 129. (2006). Accessed October 25, 2019, from https://ideas.repec.org/p/phd/dpaper/dp_2005-22.html.July Orbeta, Aniceto Jr. “Poverty, vulnerability, and family size: evidence from the Philippines (No. 68). (2005). Asian Development Bank. Orbeta Jr, Aniceto, and Ernesto M. Pernia. Population Growth and Economic Development in the Philippines: What Has Been the Experience and What Must Be Done? No. 1999-22. PIDS Discussion Paper Series, 1999. Rufo, Aries. “The church pays lip service to natural family planning.” Rappler (2011). Accessed October 01, 2019, from https://news.abs-cbn.com/-depth/12/04/11/church-pays-lip-service-natural-family-planning. Schivone, Gillian B., and Paul D. Blumenthal. "Contraception in the developing world: special considerations." In Seminars in reproductive medicine, vol. 34, no. 03, pp. 168-174. Thieme Medical Publishers, 2016. Seidman, M. "Requirements for NFP service delivery: an overview." Advances in Contraception 13, no. 2-3 (1997): 241-247. Selak, Anne. “What the Church Owes Families.” La Croix International (2020) Accessed October 24, 2020, from https://www.commonwealmagazine.org/what-church-owes-families. Sinai, Irit, Rebecka Lundgren, Marcos Arévalo, and Victoria Jennings. "Fertility awareness-based methods of family planning: predictors of correct use." International family planning perspectives (2006): 94-100. Smoley, Brian A., and Christa M. Robinson. "Natural family planning." American family physician 86, no. 10 (2012): 924-928. Stanford, Joseph B., Janis C. Lemaire, and Poppy B. Thurman. "Women's interest in natural family planning." Journal of Family Practice 46 (1998): 65-72. Tommaselli, G. A., M. Guida, S. Palomba, M. Pellicano, and C. Nappi. "The importance of user compliance on the effectiveness of natural family planning programs." Gynecological endocrinology 14, no. 2 (2000): 81-89. Van de Vusse, Leona, Lisa Hanson, Richard J. Fehring, Amy Newman, and Jaime Fox. "Couples' views on the effects of natural family planning on marital dynamics." Journal of Nursing Scholarship 35, no. 2 (2003): 171-176. Vidal, Avis C. “Faith-based organizations in Community Development. (2001) Accessed January 28, 2020, from www.huduser.org/publications/pdf/faith-based.pdf. Walker, Christopher, and Mark Weinheimer. "The performance of community development systems: A report to the National Community Development Initiative." Washington, DC: Urban Institute (1996). Weldon, Elizabeth, Karen A. Jehn, and Priti Pradhan. "Processes that mediate the relationship between a group goal and improved group performance." Journal of personality and social psychology 61, no. 4 (1991): 555. 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If thinking about home necessitates thinking about “place, space, scale, identity and power,” as Alison Blunt and Robyn Dowling (2) suggest, then thinking about home themes in popular music makes no less a conceptual demand. Song lyrics and titles most often invoke dominant readings such as intimacy, privacy, nurture, refuge, connectedness and shared belonging, all issues found within Blunt and Dowling’s analysis. The spatial imaginary to which these authors refer takes vivid shape through repertoires of songs dealing with houses and other specific sites, vast and distant homelands, communities or, less tangibly, geographical or cultural settings where particular relationships can be found, supporting Blunt and Dowling’s major claim that home is complex, multi-scalar and multi-layered. Shelley Mallett’s claim that the term home “functions as a repository for complex, inter-related and at times contradictory socio-cultural ideas about people’s relationships with one another…and with places, spaces and things” (84) is borne out heavily by popular music where, for almost every sentiment that the term home evokes, it seems an opposite sentiment is evoked elsewhere: familiarity versus alienation, acceptance versus rejection, love versus loneliness. Making use of conceptual groundwork by Blunt and Dowling and by Mallett and others, the following discussion canvasses a range of meanings that home has had for a variety of songwriters, singers and audiences over the years. Intended as merely partial and exploratory rather than exhaustive, it provides some insights into contrasts, ironies and relationships between home and gender, diaspora and loss. While it cannot cover all the themes, it gives prominence to the major recurring themes and a variety of important contexts that give rise to these home themes. Most prominent among those songs dealing with home has been a nostalgia and yearning, while issues of how women may have viewed the home within which they have often been restricted to a narrowly defined private sphere are almost entirely absent. This serves as a reminder that, while some themes can be conducive to the medium of popular music, others may be significantly less so. Songs may speak directly of experience but not necessarily of all experiences and certainly not of all experiences equally. B. Lee Cooper claims “most popular culture ventures rely upon formula-oriented settings and phrasings to attract interest, to spur mental or emotional involvement” (93). Notions of home have generally proved both formulaic and emotionally-charged. Commonly understood patterns of meaning and other hegemonic references generally operate more successfully than alternative reference points. Those notions with the strongest cultural currency can be conveyed succinctly and denote widely agreed upon meanings. Lyrics can seldom afford to be deeply analytical but generally must be concise and immediately evocative. Despite that, this discussion will point to diverse meanings carried by songs about home. Blunt and Dowling point out that “a house is not necessarily nor automatically a home” (3). The differences are strongly apparent in music, with only a few songs relating to houses compared with homes. When Malvina Reynolds wrote in 1962 of “little boxes, on the hillside, little boxes made of ticky-tacky,” she was certainly referring to houses, not homes, thus making it easier to bypass the relationships which might have vested the inhabitants with more warmth and individuality than their houses, in this song about conformity and homogeneity. The more complex though elusive concept of home, however, is more likely to feature in love songs and to emanate from diasporal songs. Certainly these two genres are not mutually exclusive. Irish songs are particularly noteworthy for adding to the array of music written by, or representational of, those who have been forced away from home by war, poverty, strife or other circumstances. They manifest identities of displacement rather than of placement, as studied by Bronwen Walter, looking back at rather than from within their spatial imaginary. Phil Eva claims that during the 19th Century Irish émigrés sang songs of exile in Manchester’s streets. Since many in England’s industrial towns had been uprooted from their homes, the songs found rapport with street audiences and entered popular culture. For example, the song Killarney, of hazy origins but thought to date back to as early as 1850, tells of Killarney’s lakes and fells, Emerald isles and winding bays; Mountain paths and woodland dells… ...her [nature’s] home is surely there. As well as anthropomorphising nature and giving it a home, the song suggests a specifically geographic sense of home. Galway Bay, written by A. Fahy, does likewise, as do many other Irish songs of exile which link geography with family, kin and sometimes culture to evoke a sense of home. The final verse of Cliffs of Doneen gives a sense of both people and place making up home: Fare thee well to Doneen, fare thee well for a while And to all the kind people I’m leaving behind To the streams and the meadows where late I have been And the high rocky slopes round the cliffs of Doneen. Earlier Irish songs intertwine home with political issues. For example, Tho’ the Last Glimpse of Erin vows to Erin that “In exile thy bosum shall still be my home.” Such exile resulted from a preference of fleeing Ireland rather than bowing to English oppression, which then included a prohibition on Irish having moustaches or certain hairstyles. Thomas Moore is said to have set the words of the song to the air Coulin which itself referred to an Irish woman’s preference for her “Coulin” (a long-haired Irish youth) to the English (Nelson-Burns). Diasporal songs have continued, as has their political edge, as evidenced by global recognition of songs such as Bayan Ko (My Country), written by José Corazon de Jesus in 1929, out of love and concern for the Philippines and sung among Filipinos worldwide. Robin Cohen outlines a set of criteria for diaspora that includes a shared belief in the possibility of return to home, evident in songs such as the 1943 Welsh song A Welcome in the Hillside, in which a Welsh word translating roughly as a yearning to return home, hiraeth, is used: We’ll kiss away each hour of hiraeth When you come home again to Wales. However, the immensely popular I’ll Take You Home Again, Kathleen, not of Irish origin but written by Thomas Westendorf of Illinois in 1875, suggests that such emotions can have a resonance beyond the diaspora. Anti-colonial sentiments about home can also be expressed by long-time inhabitants, as Harry Belafonte demonstrated in Island in the Sun: This is my island in the sun Where my people have toiled since time begun. Though I may sail on many a sea, Her shores will always be home to me. War brought a deluge of sentimental songs lamenting separation from home and loved ones, just as likely to be parents and siblings as sweethearts. Radios allowed wider audiences and greater popularity for these songs. If separation had brought a longing previously, the added horrors of war presented a stronger contrast between that which the young soldiers were missing and that which they were experiencing. Both the First and Second World Wars gave rise to songs long since sung which originated in such separations, but these also had a strong sense of home as defined by the nationalism that has for over a century given the contours of expectations of soldiers. Focusing on home, these songs seldom speak of the details of war. Rather they are specific about what the singers have left behind and what they hope to return to. Songs of home did not have to be written specifically for the war effort nor for overseas troops. Irving Berlin’s 1942 White Christmas, written for a film, became extremely popular with US troops during WWII, instilling a sense of home that related to familiarities and festivities. Expressing a sense of home could be specific and relate to regions or towns, as did I’m Goin’ Back Again to Yarrawonga, or it could refer to any home, anywhere where there were sons away fighting. Indeed the American Civil War song When Johnny Comes Marching Home, written by Patrick Sarsfield Gilmour, was sung by both Northerners and Southerners, so adaptable was it, with home remarkably unspecified and undescribed. The 1914 British song Keep the Home Fires Burning by Ivor Novello and Lena Ford was among those that evoked a connection between home and the military effort and helped establish a responsibility on those at home to remain optimistic: Keep the Homes fires burning While your hearts are yearning, Though your lads are far away They dream of home, There’s a silver lining Through the dark clouds shining, Turn the dark clouds inside out, Till the boys come Home. No space exists in this song for critique of the reasons for war, nor of a role for women other than that of homemaker and moral guardian. It was women’s duty to ensure men enlisted and home was rendered a private site for emotional enlistment for a presumed public good, though ironically also a point of personal hope where the light of love burned for the enlistees’ safe return. Later songs about home and war challenged these traditional notions. Two serve as examples. One is Pink Floyd’s brief musical piece of the 1970s, Bring the Boys Back Home, whose words of protest against the American war on Viet Nam present home, again, as a site of safety but within a less conservative context. Home becomes implicated in a challenge to the prevailing foreign policy and the interests that influence it, undermining the normal public sphere/private sphere distinction. The other more complex song is Judy Small’s Mothers, Daughters, Wives, from 1982, set against a backdrop of home. Small eloquently describes the dynamics of the domestic space and how women understood their roles in relation to the First and Second World Wars and the Viet Nam War. Reinforcing that “The materialities and imaginaries of home are closely connected” (Blunt and Dowling 188), Small sings of how the gold frames held the photographs that mothers kissed each night And the doorframe held the shocked and silent strangers from the fight. Small provides a rare musical insight into the disjuncture between the men who left the domestic space and those who return to it, and we sense that women may have borne much of the brunt of those awful changes. The idea of domestic bliss is also challenged, though from the returned soldier’s point of view, in Redgum’s 1983 song I Was Only Nineteen, written by group member John Schuman. It touches on the tragedy of young men thrust into war situations and the horrific after-affects for them, which cannot be shrugged off on return to home. The nurturing of home has limits but the privacy associated with the domestic sphere has often concealed the violence and mental anguish that happens away from public view. But by this time most of the songs referring to home were dominated once more by sentimental love, often borne of travel as mobility rose. Journeys help “establish the thresholds and boundaries of home” and can give rise to “an idealized, ideological and ethnocentric view of home” (Mallett 78). Where previously songsters had sung of leaving home in exile or for escape from poverty, lyrics from the 1960s onwards often suggested that work had removed people from loved ones. It could be work on a day-by-day basis, as in A Hard Day’s Night from the 1964 film of the same name, where the Beatles illuminate differences between the public sphere of work and the private sphere to which they return: When I’m home, everything seems to be alright, When I’m home feeling you holding me tight, tight, yeah and reiterated by Paul McCartney in Every Night: And every night that day is through But tonight I just want to stay in And be with you. Lyrics such as these and McCartney’s call to be taken “...home to the Mull of Kintyre,” singled him out for his home-and-hearth messages (Dempsey). But work might involve longer absences and thus more deepfelt loneliness. Simon and Garfunkel’s exemplary Homeward Bound starkly portrays a site of “away-ness”: I’m sittin’ in the railway station, got a ticket for my destination… Mundaneness, monotony and predictability contrast with the home to which the singer’s thoughts are constantly escaping. The routine is familiar but the faces are those of strangers. Home here is, again, not simply a domicile but the warmth of those we know and love. Written at a railway station, Homeward Bound echoes sentiments almost identical to those of (Leaving on a) Jet Plane, written by John Denver at an airport in 1967. Denver also co-wrote (Take Me Home) Country Roads, where, in another example of anthropomorphism as a tool of establishing a strong link, he asks to be taken home to the place I belong West Virginia, mountain momma, Take me home, Country Roads. The theme has recurred in numerous songs since, spawning examples such as Darin and Alquist’s When I Get Home, Chris Daughtry’s Home, Michael Bublé’s Home and Will Smith’s Ain’t No Place Like Home, where, in an opening reminiscent of Homeward Bound, the singer is Sitting in a hotel room A thousand miles away from nowhere Sloped over a chair as I stare… Furniture from home, on the other hand, can be used to evoke contentment and bliss, as demonstrated by George Weiss and Bob Thiele’s song The Home Fire, in which both kin and the objects of home become charged with meaning: All of the folks that I love are there I got a date with my favourite chair Of course, in regard to earlier songs especially, while the traveller associates home with love, security and tenderness, back at home the waiting one may have had feelings more of frustration and oppression. One is desperate to get back home, but for all we know the other may be desperate to get out of home or to develop a life more meaningful than that which was then offered to women. If the lot of homemakers was invisible to national economies (Waring), it seemed equally invisible to mainstream songwriters. This reflects the tradition that “Despite home being generally considered a feminine, nurturing space created by women themselves, they often lack both authority and a space of their own within this realm” (Mallett 75). Few songs have offered the perspective of the one at home awaiting the return of the traveller. One exception is the Seekers’ 1965 A World of Our Own but, written by Tom Springfield, the words trilled by Judith Durham may have been more of a projection of the traveller’s hopes and expectations than a true reflection of the full experiences of housebound women of the day. Certainly, the song reinforces connections between home and intimacy and privacy: Close the door, light the lights. We’re stayin’ home tonight, Far away from the bustle and the bright city lights. Let them all fade away, just leave us alone And we’ll live in a world of our own. This also strongly supports Gaston Bachelard’s claim that one’s house in the sense of a home is one’s “first universe, a real cosmos” (qtd. in Blunt and Dowling 12). But privacy can also be a loneliness when home is not inhabited by loved ones, as in the lyrics of Don Gibson’s 1958 Oh, Lonesome Me, where Everybody’s going out and having fun I’m a fool for staying home and having none. Similar sentiments emerge in Debbie Boone’s You Light up My Life: So many nights I’d sit by my window Waiting for someone to sing me his song. Home in these situations can be just as alienating as the “away” depicted as so unfriendly by Homeward Bound’s strangers’ faces and the “million people” who still leave Michael Bublé feeling alone. Yet there are other songs that depict “away” as a prison made of freedom, insinuating that the lack of a home and consequently of the stable love and commitment presumably found there is a sad situation indeed. This is suggested by the lilting tune, if not by the lyrics themselves, in songs such as Wandrin’ Star from the musical Paint Your Wagon and Ron Miller’s I’ve Never Been to Me, which has both a male and female version with different words, reinforcing gendered experiences. The somewhat conservative lyrics in the female version made it a perfect send-up song in the 1994 film Priscilla: Queen of the Desert. In some songs the absentee is not a traveller but has been in jail. In Tie a Yellow Ribbon round the Ole Oak Tree, an ex-inmate states “I’m comin’ home. I’ve done my time.” Home here is contingent upon the availability and forgivingness of his old girl friend. Another song juxtaposing home with prison is Tom Jones’ The Green, Green Grass of Home in which the singer dreams he is returning to his home, to his parents, girlfriend and, once again, an old oak tree. However, he awakes to find he was dreaming and is about to be executed. His body will be taken home and placed under the oak tree, suggesting some resigned sense of satisfaction that he will, after all, be going home, albeit in different circumstances. Death and home are thus sometimes linked, with home a euphemism for the former, as suggested in many spirituals, with heaven or an afterlife being considered “going home”. The reverse is the case in the haunting Bring Him Home of the musical Les Misérables. With Marius going off to the barricades and the danger involved, Jean Valjean prays for the young man’s safe return and that he might live. Home is connected here with life, safety and ongoing love. In a number of songs about home and absence there is a sense of home being a place where morality is gently enforced, presumably by women who keep men on the straight and narrow, in line with one of the women’s roles of colonial Australia, researched by Anne Summers. These songs imply that when men wander from home, their morals also go astray. Wild Rover bemoans Oh, I’ve been a wild rover for many a year, and I’ve spent all my money on whiskey and beer… There is the resolve in the chorus, however, that home will have a reforming influence. Gene Pitney’s Twenty-Four Hours from Tulsa poses the dangers of distance from a wife’s influence, while displaying opposition to the sentimental yearning of so many other songs: Dearest darlin’, I have to write to say that I won’t be home anymore ‘cause something happened to me while I was drivin’ home And I’m not the same anymore Class as well as gender can be a debated issue in meanings attached to home, as evident in several songs that take a more jaundiced view of home, seeing it as a place from which to escape. The Animals’ powerful We Gotta Get Outta This Place clearly suggests a life of drudgery in a home town or region. Protectively, the lyrics insist “Girl, there’s a better life for me and you” but it has to be elsewhere. This runs against the grain of other British songs addressing poverty or a working class existence as something that comes with its own blessings, all to do with an area identified as home. These traits may be loyalty, familiarity or a refusal to judge and involve identities of placement rather than of displacement in, for instance, Gerry and the Pacemakers’ Ferry Cross the Mersey: People around every corner, they seem to smile and say “We don’t care what your name is, boy. We’ll never send you away.” This bears out Blunt and Dowling’s claim that “people’s senses of themselves are related to and produced through lived and metaphorical experiences of home” (252). It also resonates with some of the region-based identity and solidarity issues explored a short time later by Paul Willis in his study of working class youth in Britain, which help to inform how a sense of home can operate to constrict consciousness, ideas and aspirations. Identity features strongly in other songs about home. Several years after Neil Young recorded his 1970 song Southern Man about racism in the south of the USA, the group Lynyrd Skynyrd, responded with Sweet Home Alabama. While the meaning of its lyrics are still debated, there is no debate about the way in which the song has been embraced, as I recently discovered first-hand in Tennessee. A banjo-and-fiddle band performing the song during a gig virtually brought down the house as the predominantly southern audience clapped, whopped and stamped its feet. The real meanings of home were found not in the lyrics but in the audience’s response. Wally Johnson and Bob Brown’s 1975 Home Among the Gum Trees is a more straightforward ode to home, with lyrics that prescribe a set of non-commodified values. It is about simplicity and the right to embrace a lifestyle that includes companionship, leisure and an enjoyment of and appreciation of nature, all threatened seriously in the three decades since the song’s writing. The second verse in which large shopping complexes – and implicitly the consumerism they encourage – are eschewed (“I’d trade it all tomorrow for a little bush retreat where the kookaburras call”), is a challenge to notions of progress and reflects social movements of the day, The Green Bans Movement, for instance, took a broader and more socially conscientious attitude towards home and community, putting forward alternative sets of values and insisting people should have a say in the social and aesthetic construction of their neighbourhoods as well as the impacts of their labour (Mundey). Ironically, the song has gone on to become the theme song for a TV show about home gardens. With a strong yet more vague notion of home, Peter Allen’s I Still Call Australia Home, was more prone to commodification and has been adopted as a promotional song for Qantas. Nominating only the desire to travel and the love of freedom as Australian values, both politically and socially innocuous within the song’s context, this catchy and uplifting song, when not being used as an advertisement, paradoxically works for a “diaspora” of Australians who are not in exile but have mostly travelled for reasons of pleasure or professional or financial gain. Another paradox arises from the song Home on the Range, dating back to the 19th century at a time when the frontier was still a strong concept in the USA and people were simultaneously leaving homes and reminiscing about home (Mechem). Although it was written in Kansas, the lyrics – again vague and adaptable – were changed by other travellers so that versions such as Colorado Home and My Arizona Home soon abounded. In 1947 Kansas made Home on the Range its state song, despite there being very few buffalo left there, thus highlighting a disjuncture between the modern Kansas and “a home where the buffalo roam” as described in the song. These themes, paradoxes and oppositional understandings of home only scratch the surface of the wide range of claims that are made on home throughout popular music. It has been shown that home is a flexible concept, referring to homelands, regions, communities and private houses. While predominantly used to evoke positive feelings, mostly with traditional views of the relationships that lie within homes, songs also raise challenges to notions of domesticity, the rights of those inhabiting the private sphere and the demarcation between the private and public spheres. Songs about home reflect contexts and challenges of their respective eras and remind us that vigorous discussion takes place about and within homes. The challenges are changing. Where many women once felt restrictively tied to the home – and no doubt many continue to do so – many women and men are now struggling to rediscover spatial boundaries, with production and consumption increasingly impinging upon relationships that have so frequently given the term home its meaning. With evidence that we are working longer hours and that home life, in whatever form, is frequently suffering (Beder, Hochschild), the discussion should continue. In the words of Sam Cooke, Bring it on home to me! References Bacheland, Gaston. The Poetics of Space. Boston, MA: Beacon Press, 1994. Beder, Sharon. Selling the Work Ethic: From Puritan Pulpit to Corporate PR. London: Zed Books, 2000. Blunt, Alison, and Robyn Dowling. Home. London: Routledge, 2006. Cohen, Robin. Global Diasporas: An Introduction. London: UCL Press, 1997. Cooper, B. Lee. “Good Timin’: Searching for Meaning in Clock Songs.” Popular Music and Society 30.1 (Feb. 2007): 93-106. 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Damned Whores and God’s Police: The Colonization of Women in Australia. Harmondsworth: Penguin, 1975. Walter, Bronwen. Outsiders Inside: Whiteness, Place and Irish Women. London: Routledge, 2001. Waring, Marilyn. Counting for Nothing: What Men Value and What Women Are Worth. Wellington, NZ: Allen & Unwin, 1988. Willis, Paul. Learning to Labor: How Working Class Kids Get Working Class Jobs. New York: Columbia UP, 1977. Citation reference for this article MLA Style Varney, Wendy. "Homeward Bound or Housebound?: Themes of Home in Popular Music." M/C Journal 10.4 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0708/16-varney.php>. APA Style Varney, W. (Aug. 2007) "Homeward Bound or Housebound?: Themes of Home in Popular Music," M/C Journal, 10(4). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0708/16-varney.php>.