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Abstract
This concluding chapter returns to the construction of Native ritual specialists in the Philippines as being relegated to silent pasts and silent margins. Persecuted as agents of evil and superstition or valorized as symbols of woman power, gender pluralism, and land-based anticolonial resistance, these Native ritual specialists and their oral discourses have not had many opportunities to publicly contest hegemonic constructions about them. The chapter then considers how one might respond to the ways in which the babaylan “sing back” to dominant discourses about the babaylan, voice, sex and gender, and place, asserting their oral epistemology, historical agency, and authority. It asserts that one can listen, with full acknowledgment that listening is not a passive and value-free process but an act in direct correspondence with the auditor's social location. The chapter further asserts that one can “sing along” to these embodied voices as well.
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