PhD Dissertation Topics

21st Century construction of Gregorian Chant (this paper tackles how

chant is reconstructed and redefined in the 21st century through various
postmodern modalities like social, economics and politics)
Postmodern Youth Culture, Religiosity and the role of Gregorian chant
A Contemporary Perspective on Gregorian Chant

FOR POSSIBLE DISSERTATION TOPIC (RELIGION AND CHANGE IN

MAYBE PHILIPPINES?)
REVISE THIS QUESTION: How did a Western cultural version of Hare
Krishna fit itself into the religious culture of India? What specific types
of situations did foreign and Indian Krishna followers interact? What are
the similarities and differences in how foreigners and Indian devotees
understood the symbolic rituals, meaning and goals of Krishna worship.
How did Indian react to foreigners who claimed they were Hindus- and
Hindu priest at that? What opinions did Indian have about Westerners
who were in India to spread the word about a religion that was originally
Indian? (READ THIS BOOK FOR RESEARCH MODEL AND IDEA: Brooks,
Charles. The Hare Krishnas in India. Princeton, N.J.: Princeton
University Press, 1989.)
HOW DOES THE MEDIEVAL RELIGIOUS CULTURE EXPRESS IN
TRIDENTINE LATIN MASS, GREGORIAN CHANT FITS INTO THE
CONTEMPORARY WAY OF LIFE, ESPECIALLY AMONG THE
POSTMODERN YOUTH.
YOUNG PEOPLE WHO ARE OFTEN ENGAGE IN TRADITONAL
CATHOLICISM TEND TO HAVE A HIGH DEGREE
OF______________________ ????? (CAN BE A GOOD IDEA FOR
COMPARING YOUTH WHO ARE INTO NOVUS ORDO AS OPPOSED TO
CHANT AND TLM)

MUSIC OF THE HOLY TRINITY PARISH: ASPECTS OF TRADITION AND

INNOVATION
RETURNING TO TRADITION: REIMAGINING PRE-VATICAN II
CATHOLICISM IN GREGORIAN CHANT
TRADITIONAL CATHOLICISM AND YOUTH CULTURE IN INNER CITY
CHANT EXPLOSION: YOUTH RETURNING TO TRADITIONAL
CATHOLICISM
RECLAIMING CATHOLIC INHERITANCE: YOUTH CULTURE, CHANT
AND THE POLITICS OF THE SACRED
SILENCING THE NOISY WORSHIP SPACE: TRADITIONAL
CATHOLICISM AND YOUTH CULTURE

GREGORIAN CHANT AND THE TRADITIONAL LATIN MASS: A

CONTEMPORY UNDERSTADING OF THE RELIGIOUS LIVES OF THE
FILIPINO YOUTH
CHANT AND MODERNITY: A CRITICAL ANALYSIS OF THE
RELIGIOSITY AND SPIRITUALITY OF THE FILIPINO YOUTH

We had something to talk about, but no venue. So Ive decided to put a few of the key
issues we talked about into blog posts, so at least some of them have an airing. (This
can be restated to align with the issues of Gregorian chanter or those
who sing Gregorian chant as being marginally treated)
I am not saying the non-latin or chant music is much better nor Gregorian chant
eclipses the other. I am simply aspiring for a more open conversation on how music
practices impacts the youth in terms of identity, religious experience and
modernity.)

There had been a little conversation on how the presence of both traditional, folk
and popular music implicates the youth

Rachelles research examines how students race, ethnicity, class,

gender, and immigrant status intersect to influence their educational
experiences and outcomes. (RA This question can be applied in youth
cultures experience of traditional latin mass or Gregorian Chant)

I relied on what participants shared in their interviews to develop an

understanding of the importance of such relationships for the individuals
involved (Milardo, 2010). The work falls in a corner of space defined by a
reliance on data and the subsequent derivation of theory. From the voice
of the aunts, uncles, nieces, and nephews I interviewed, I came to better
understand how generativity, or a concern for other generations, is
expressed. Aunts and uncles throughout their interviews routinely
express generative concerns as they recounted instances of mentoring
their nieces and nephews, and just as commonly nieces and nephews
mentored their aunts and uncles.
THEORIZING THE PERFORMANCE OF RELIGIOSITY: TRIDENTINE
LATIN MASS AS SITE OF IDENTITY CONSTRUCTION AND
NEGOTIATION FOR TRADITIONAL FILIPINO CATHOLICS
SINGING THE SILENCE; THE REVIVAL OF GREGORIAN CHANT IN
THE PHILIPPINES
THE PAST IS THE PRESENT AND THE FUTURE: CONTEXTUALIZING
THE MUSIC OF THE TRIDENTINE LATIN MASS IN THE POSTMODERN
SOCIETY
NEGOTIATING POSTMODERNITY: GREGORIAN CHANT REVIVAL IN
THE PHILIPPINES
AN EXPLORATION ON THE SOCIO-RELIGIOUS ROLE OF TRIDENTINE
LATIN MASS IN THE POSTMODERN SOCIETY

LOCATING RELIGIOSITY IN MODERNITY: A CASE STUDY OF THE

OUTSIDER CATHOLIC (RA:Read the book LOCATING GENDER IN
MODERNITY: THE OUTSIDER FEMALE for ideas, organization and
theoretical framework)
Use of aesthetics such as the aesthetic of Gregorian chant to
interrogate sense of religiosity, race, class, gender and
postmodernity.
READ ALSO: PROFANE CULTURE
 Research title: For the love of it?: Amateurs and Unconventionalists in
Icelandic Popular Music

Arnar completed his MMus degree in Musicology from the University of Edinburgh in
autumn 2013, scrutinizing the notion of Scottishness in popular music in his Masters
thesis. Arnars field of expertise is popular music and hes especially interested in how
the sociological/new musicological research methods can be successfully applied to
that field. His PhD research looks at the social dynamics of amateur musicians, using
his native Iceland as a case study. The research builds on his thirteen year long career
as a music journalist, making use of the experience, knowledge and connections he has
already accumulated but historical documents, interviews and ethnomethodolocigal
approaches will also form a substantial part of the study.

The focus is on the ill-defined sub-genre of popular music which is being

made/practiced/performed by amateur/non-professional musicians that work outside of
the mainstream music business. The difference between a professional and an amateur
musician is far from clear cut, a problem that is addressed in the thesis, but the concern
here is i.e. The 60 year old plumber which finally realised his dream of putting out a
record; a rock-band of pensioners who practice every Sunday; a Shadows tribute band
in a remote town, the Cajun band run by the practising dentist etc. A certain lack of
awareness regarding the professional music world often steers the music endeavours of
the aforementioned subjects, the music is being made for its own sake rather than for
financial benefits, a stance that often conveys a sense of purity and authenticity in the
artists outlook. The musical output can at times be unconventional, sometimes
characterized by "beautiful imperfection, even plain weirdness. The social reality of this
musical sub-culture is interesting but the aesthetic value of the music itself evokes some
interesting questions as well.

The research was initially inspired by Ruth Finnegans ground-breaking study of

amateur musicians, found in the book The Hidden Musicians: Music Making in an
English Town, but important work by sociologists like Robert A. Stebbins and Antoine
Hennion in this field have also been an influence.

Arnar has an extended career as a music journalist in his native Iceland that started in
1999 at the longstanding and respected Icelandic daily newspaper Morgunblai. Arnar
headed its popular culture department at one time and still writes for the paper
occasionally. Other Icelandic dailys, music trade journals and academic journals have
published his articles and his writings have also appeared in international article
collections, books (1001 albums you must hear before you die for one) and on various
music websites (popmatters.com for instance). He has three books on Icelandic music
to his name, has been a member of numerous boards and juries both at home and
abroad and is currently a member of The Nordic Music Prize committee. He is a regular
commentator on music in television and radio in his homeland and has also given
lectures on musical topics in schools. He has also presented his own radio show and
 helmed his own webisodes, DJ'ed and organized some concert series (his concert
series, Coffee, cakes and rocknroll, which ran in the years 2011 2012 in Reykjavik,
was nominated for a societal award).

As of now, Arnar is working on two different book chapters. Along with Icelandic
sociology professor and rock historian Gestur Gumundsson, hes carrying out an
ethno-musical research which implements cultural theorist Paul Gilroys concept of the
Black Atlantic diasporic culture. The study revolves around the popular Icelandic indie-
rock band Retro Stefson which is led by two brothers of Angolan-Portuguese descend.
He is also writing a chapter for a forthcoming edited collection on Icelandic music,
shedding a light on the sociological importance of Icelands foremost Battle of the bands
competition.

Arnar has authored the following books, all in Icelandic:

Umbosmaur slands: ll trixin bkinni (transl.: Icelands manager: All the

tricks in the book). 2007, co-authored with Einar Brarson. Reykjavk: JPV. Note:
The book is the life story of Icelands most colourful pop manager at the time, the
Icelandic Simon Cowell if you will.

100 bestu pltur slandssgunnar (transl.: The 100 best Icelandic

albums).2009, co-authored with Jnatan Gararsson. Reykjavk: Sena.

Tnlist ... er tnlist: Greinar 1999 2012 (transl.: Music is music: Articles
1999 2012). Reykjavk. AM. Note: An articles collection, gathering material from
Morgunblai.

To explore the dynamics of religious diversity (Use for theoretical

framework: Mediation and the Genesis of Presence : Towards a Material
Approach to Religion, find in the folder : Filipino Catholicism)

Contemporary Gregorian Chant: Tradition, Transformation and

continuation

How do race, background, age affects perception and performance of

Gregorian Chant?
WHEN SILENCE IS SILENCED: CONTEMPORARY PERSPECTIVES ON
CHANT MUSICIANS

SILENCED CHURCH MUSICIANS: THE PERFORMANCE OF CHANT IN

THE CONTEMPORARY FILIPINO CATHOLICISM (For reference see
SINGING GODS WORDS: THE PERFORMANCE OF BIBLICAL CHANT
IN CONTEMPORARY JUDAISM, Jeffrey Summit, 2016, available in
google books )

POSSIBLE ARTICLE: TURNING TOWARD THE EAST: BASIS AND

MEANING THROUGH CULTURAL FRAMEWORK (This article seeks to
argue about the cultural basis of the turning towards the direction of
worship. How particular direction is a socio-cultural signification that
orients how ritual action is understood and consumed by those who take
part in it. As a particular repertory of ritual action, turning towards a
certain direction is a powerful tool that affects the ritual experience in
various psychological levels.)

POSSIBLE ARTICLE: OLD MASS IN A CONTEMPORARY SOCIETY: A

NEW LOOK ON THE TRADITIONAL LATIN MASS AS A MODERN
EXPERIENCE (This article seeks to argue the common misconception
about the TLM as often represented as highly ritualized, clericalized,
non-involvement of the laity and very remote to the participating
congregation. In this article, I will argue that the experience of the TLM
is not solely due to its rubrical adherence to the ritual performance but
conditioned by varying levels and degrees of socio-cultural elements that
contributed to the conditions commonly associated in the TLM.
However, since socio-cultural condition is a fluid and transitory state, I
posit that TLM despite its seemingly rigid performance of the ritual
conveys various levels of meaning, signification and experience in the
varying societies, people and individual who attends the ritual. TLM
experienced as presented historically should be re-examined in the light
of contemporary experience being the two conditions differ greatly both
in time and space. )

POSSIBLE ARTICLE: power of propaganda and the presentation of

information.create a title on this. ( this article examines the power
media played in undermining the process of Vatican II legislation and
proper implementation of the Sacrosanctum Concilium.)

THE ROLE OF SOCIO-CULTURAL AND HISTORICAL CONTEXT IN

UNDERSTANDING THE SACROSANCTUM CONCILIUM (This article
argues that the directives of Sacrosanctum concilium are misinterpreted
and the implementation went beyond what the original intention of the
document. A look on the socio-cultural and historical context is
imperative in understanding the message that is not written in the text
itself.)

LOCATING THE MISSING WORSHIPER: A LOOK ON ACTIVE

PARTICIPATION (examines the relationship of the attending
congregation in the Mass and argues the context of active participation
as constitutive on ones capacity to do the assigned roles within the
liturgy as prescribed by the Church.)

WHAT IS THE RELATIONSHIP OF THE TEXT TO THE SELECTION OR

ASSIGNING OF THE MODE FOR A PARTICULAR CHANT? HOW WAS
MODE DETERMINED BY THE PREVALENT TUNING SYSTEM DURING
THE EARLY MEDIEVAL ERA?
PHENOMENOLOGICAL MEANING OF SIGNS: AN
ETHNOMUSICOLOGICAL PERSPECTIVE OF GREGORIAN
SEMIOLOGICAL SIGNS ( This study explores how medieval neumatic
signs are experience by the singer and how these signs affect their view
of Gregorian chant.)

POSTMODERNISM BEING TRADITIONAL: UNDERSTANDING

POSTMODERNISM THROUGH THE LENS OF TRADITIONAL
RELIGIOUS EXPRESSIONS: (this article argues that in order to
understand the notion of postmodernism, it is important to consider the
emergence of more traditional form of religious expression as
signification of fluidity of culture that is a highly characteristic of
postmodern era. Or we can ask the question, if we are postmodern, then
why the emergence of tradition? What is tradition in the postmodern
era?)
HOW IS THE MELODY OF THE GREGORIAN CHANT DEPICT OR
SIGNIFY A PARTICULAR WORLDVIEW OF THE MEDIEVAL MONKS.

CHANT AS A NEGOTIATED CULTURAL SPACE

Can chant stand as a critique of contemporary, consumerist culture?

POSTMODERN ETHNOGRAPHY AND PERFORMANCE OF GREGORIAN

CHANT: This will look into the postmodern issues of Gregorian chant as
social phenomena and explores the various ways Gregorian chant is
performed, transmitted and used by postmodern society. Greg chant
serves tools for different purposes that is no longer religious in nature
and has affected those who uses them.

RESEARCH PROBLEM: Summorum Pontificum was release on 2007 and

made TLM more available. However, Gregorian chant and traditional
latin Mass is only offered on very few parishes in the Philippines. This
research explores the issues of integration and how resistant to TLM,
latin and Gregorian chant is a manifestation on how Filipinos view
themselves as a nation, race and as a Catholic.

CHANT AND THE MAKING OF A COMMUNITY: A NARRATIVE INQUIRY

OF THE GLORIA DEI COMMUNITY OF SUAL, PANGASINAN (This study
examines the role of music and Gregorian chant in the process of identity
making and religious transformation of a group of young people in Sual,
Pangasinan. This study traces how the group has evolved from a simple
choir group into a community with shared aspirations and destiny.
Moreover, this study will look on the transformative and cohesive role of
Gregorian chant among the members of this community and its impact in
their lives.) Read: People of Zongo : The Transformation of Ethnic
Identities in Ghana. See also: A Place of Their Own. Creating Their Own
Space: The Development of Indian-Caribbean Musical Tradition
Refer to thesis : Chant and Transformation: The Benedictine Monks
of Christ in the Desert Monastery for a. theoretical framework b.
aim of the study c. problem and thesis statement. See also Being a
Catholic as Reflexive Spirituality by Jayeel Cornelio (He speaks
 about different dimensions of religious identity construction among
his informants). Day, A. F., 2006 Believing in Belonging in
Contempoarary Britain: A Case study, PhD thesis. Lancaster
University. Greil, A. and Davidman, L. 2007. Religion and Identity.
In : Beckford, J. A. and Demerath, N. J. eds. The Sage Handbook of
the Sociology of Religion. London: Sage, 549-656. Hoge, D., et al.
2001. Young adult Catholics: Religion in the Culture of Choice.
Notre Dame, Ind.: University of Notre Dame Press. Hornsby-Smith,
M. P., 1989. The Changing Parish. A Study of Parishes, Priest, and
Parishioners after Vatican II. London: New York: Routledge.
Jenkins, R., 2008. Social Identity. 3rd ed. London: Routledge.
Macasaet, M., 2009. The Spiritual Journeys of Young Filipinos. In:
Leung, G. ed. The Y Factor: 2009 Yearbook on the Filipino Youth.
Makatai: Salesian Missions, 10-15. Collins-Mayo, S. and Dandelion.
P. eds. Religion and Youth. Aldershot: Ashgate. Smith, C. and
Denton, M. L., 2005. Soul Searching: The Religious and Spiritual
Lives of American Teenagers. Oxford: Oxford University Press.
Woodhead, L., 2009. Christianity. In: Woodhead, L., Kawanami, H.
and Partridge, C. eds. Religions in the Moderrn World: Traditions
and Transformations. 2nd ed. London; New York: Routledge, 205-
235. Woodhead, L. and Heelas, P., 2000. Religion In Modern
Times: An Interpretive Anthology.

THE CHALLENGE OF TEACHING CHANT TO YOUTH OR

POSTMODERN CATHOLICS-A CULTURAL ANALYSIS: See The
Challenge to Teaching Organ to Youth

CONFLICT AND RELIGIOSITY: THE DYNAMICS OF MUSIC IN

MODERN YOUTH SOCIAL FORMATION This paper aims to show the
ways how music acts as a crucial element in____________ among modern
youth social formation. Using ethnographic data, I will explore how the
role of communal singing, specifically chant, as an integral part of 21 st
century youth formation and its impact of youth religiosity, cohesion and
conflict. (See paper Conflict and Reparation: The Agency of Music in
Modern Monastic Community Dynamics, Amanda Haste)

BELONG YET OUT OF PLACE: AN INTERPRETIVE

PHENOMENOLOGICAL ANALYSIS OF THE EXPERIENCES OF
SINGING GREGORIAN CHANT OF POSTMODERN YOUTH or A
PHENOMENOLOGICAL UNDERSTANDING OF THE EXPERIENCES
OF POSTMODERN YOUTH SINGING GREGORIAN CHANT (The
primary of objective of this study is to gain an understanding of how the
youth makes sense of their singing of Gregorian chant. In depth, semi-
structured interviews will be conducted to with ten young people who
sings Gregorian chant in a parish that follows the reform of Vatican II.
Results will be analyzed and discussed using Interpretive
Phenomenological Approach (IPA). This study will reveal the ways young
people who experience Gregorian chant made sense of the music,
religiosity, identity and belonging.)
Theoretical Foundation: Symbolic Interactionism and Social
Constructionism
Research Questions:
1.

UNDERSTANDING GREGORIAN CHANT: A PHENOMENOLOGICAL

APPROACH
WHAT IS THE ONTOLOGICAL STATUS OF GREGORIAN CHANT?
DEFINING SACREDNESS: A PHENOMENOLOGICAL STUDY OF
SEVEN(?)
YOUTH CULTURE, IDENTITY AND RELIGIOSITY: A
PHENOMENOLOGY OF GREGORIAN CHANT (read Youth Culture
and Identity: A Phenomenology of Hardcore for research structure
and questions)
To read : Music is Waiting For you: The lived experience of
Childrens musical identity
The Experience of Gregorian Chant Singing: An Ethno-
phenomenological Approach (See PhD Dissertation The
Experience of Congregational Singing: An Ethno-
phenomenological Approach)
Possible Article: Chant as a New Source of Piety: Understanding
Religious Expression of Filipino Catholic Youth Involved in Traditional
Latin Mass (or Traditional chant)
Possible Article: Forbidden Musical Treasure: Deconstructing the myth
of Vatican II congregational Singing as active participation
Possible Article: The Soundscape of Chant: Music and the making of a
community.

An examination of the Performance of Religion in Holy Trinity Parish

Aspects of the performance of postmodern religiosity

Notes 1/7/2017
By analyzing traditional Filipino catholic youth sociologically, we can
have an enlightened perspective on postmodern practice of traditional
Catholicism as a social event. After all, traditional catholic practices
appears to be out of place in the postmodern society, especially on the
practice of catholic religion after the Second Vatican Council reform of
the liturgy. It is, in the first place, remains a source of conflict among
those who advocate the reform of the liturgy that is more in keeping with
the changes of time. Moreover, traditional Catholicism in the
postmodern Filipino society is still very few in numbers. It is still
comparatively rare; in the recent years, there had been only a number of
parishes in the entire archipelago that celebrate Mass in latin. And
finally, when we think why postmodern Filipino Catholic youth shows
preference to more traditional form of catholic worship and music, we
are likely to focus on their individual states of mind rather than on the
state of society. In other words, what usually interests us is the
individual aspects of the individuals lives that caused them to show a
likely preference to Gregorian chant, latin and traditional way of Catholic
worship. We usually do not think about the patterns of social relations
that might encourage such actions in general.

The Social Structure of Postmodern Youth Religiosity

Emile Durkheim, in her study of suicide, argued that suicide rates vary
as a result of differences in social solidarity in different categories of the
population. According to Durkheim, the more the groups member share
beliefs and values, and more frequently they interact, the more social
solidarity there is in the group. In turn, the more social solidarity there
is in a group, the more firmly anchored individuals are to the social
world creating a social ties and sort of moral cement that bind the
individual to society.
All lives in a society, but society also lives in the individual. That is, the
patterns of social relations affects your innermost thought and feelings,
influences your actions, and thus helps shape who you are. One such
pattern of social relations in the level of social solidarity characteristic of
the various groups that you belong to. One of the main task of sociology
is to identity and explain the connection between peoples religiosity and
the social structure in which people are embedded.
We can see this through the lens of functionalism that proposes that:
1. Human behaviorpreference for the type of music and religionis
governed by relatively stable patterns of social relations, or social
structures,
2. Functionalism underlines how social structures maintain or undermine
social stability.
3. Social structures are based on shared values or preferences---A form
of moral cement that binds people together.
4. Re-establishing equilibrium can best solve most social problems
Talcott Parson was the foremost proponent of functionalism in North
American sociology until the 1960s. He is best known for identifying
how various institutions must work in order to ensure the smooth
operation of society as a whole.
Functionalist and conflict theories tend to assume that peoples group
membership- whether they are young or old, male or female, rich or poor
determine their behavior. This can sometimes mean people seem like a
billiard ball that gets knocked around on predetermined trajectories,
unable to choose their destinations. We know from our everyday
experience, however, that people are not like that. You often make
choices, sometimes difficult ones. Moreover, two people with similar
social characteristics may react differently to similar social
circumstances because they may interpret those circumstances
differently.
Recognizing these issues, some sociologist focus on the subjective side of
social life, thereby contributing to symbolic interactionism. Symbolic
interactionism incorporates these features:
1. It focuses on face-to-face communication or interaction to microlevel
social setting.
2. Emphasizes that an adequate explanation of social behavior requires
understanding the subjective meanings people attach to their social
circumstances.
3. Stresses that people help to create their social circumstances and do
not merely react to them.
4. Validate unpopular and non-official viewpoints, thus increasing our
understanding and tolerance of people who may be different from us.

Side note: Religiosity can be seen as a social action that requires

interpretation. Religiosity has social mechanism and expressive
modalities.

Note 1/8/2017

Individuals are requiring more control over their lives, their minds and
their bodies, even their genes, thanks to the transformations in medicine,
communications, transportations and industry. At the same time, these
technologies are providing social benefits and undoing some of the
damage of the past. Technology helps to conserve resources and
diminish pollutionThe Information Revolution, besides enabling us to
visit Mars at will, is fostering peaceful cooperation an Earth by
decentralizing power. Political tyrants and demagogic warmongers are
losing control now their subjects have tools to communicate directly with
one another. People are using tools to do their jobs without leaving their
families. Theyre forming new communities in cyberspace and forming
new bonds with their neighbors in real space. Technology has the
potential to increase individual freedom and strengthen community
(Tierney, 1997, 46-47)
(RA: What is then the implication of these to religiosity among the youth?
How is this shift of religious source affects the church as the normative
institution as the source of religious knowledge?)
Reference: Tierney, John. (1997). Our Oldest Computer,
Upgraded, New York Times Magazine, September 28, pp. 46-49,
97, 100, 104-105.

--Although prominent scholars like Peter Berger has argued that

postmodern times has become more religious, socio-structural barrier
on the growth of traditional catholic practices in the contemporary times
remains an issue for many who wants to bring back traditional practices.
--in postmodern societies, people are freer to construct their own
identities than ever before. Until their recently, most people retained
their religious, ethnic, racial, and sexual identities for a lifetime, even if
they were not particularly comfortable with them. Personal autonomy is
steadily increasing. However, increased freedom is only experienced
within certain limits. For example, we can choose a far wider variety of
consumer products than ever before, consumerism itself is increasingly a
compulsory way of life (RA. How is consumeristic attitude extended and
implicated religiosity and worship?). Meanwhile, new technologies, such
as surveillance cameras, cause us to modify our behavior and act in a
more conformist ways. (RA: How is the new technologies in the church,
cellphone, FB culture etc is modifying the religious behavior of Filipino
Catholic Youth. On the other hand, how is the traditional approach to
catholic worship modifies the consumeristic attitude and behavior of
those who are expose to it?) As these examples show, the autonomy
promised by postindustrialism is only half the story. The other half is that
postindustrialism places new constrains on us. (RA: How is increase in
autonomy places religious freedom and the same time a constraint on
the practice of religion in the postindustrial society?)

A Life Together: Chant, Religiosity and the Making of the Gloria Dei
Community (Contesting Religiosity, contesting identity)
I am afraid that everything will change once the new pastor has moved
in. But if they want me to continue playing for the Mass, it must be the
same repertoire that we painstakingly build in the last three years.
Otherwise, they should find their own organist. I can just be a happy
church-goer instead. To me, that will be a great relief. (This statement
reveals the cause of instability and the common struggle of common
parish musicians who are often marginalized and subjected to the
preference of the priest. Although this statement is from the organist of
the Holy trinity, the situation is nonetheless similar to the issues of the
Gloria Dei Community who had to struggle to maintain their identity in
the face of frequent unstable change)

Liturgipop I coined this term to mean subculture of pop music in

within the liturgical environment. Thus it carries with it the same
psycho-social, emotional, and cognitive patterns found in the greater or
superculture of popular music.
RA: The lack of interest on the traditional practice of catholic piety
among the contemporary Filipino catholic youth lacks basis. This
discourse has been proliferated by older generations of catholics,
including priests, nuns and religious. This affected how young people
view themselves as catholics and thus opted to adopt a more modern
form of religious expression pushed by the priest. Modern expression
became the superculture of religious expression and hegemonized
and/dismissed other forms. Latin, Gregorian chant, traditional piety has
been dismissed on the account that young people are no longer
interested in them.
--is just a part of growing community and network of Gregorian chanters