The quantitative-correlational study examines the relationship between attachment styles and online stalking behaviors among young Filipino heterosexual adults aged 18-25 after a romantic breakup. The study aimed (1) to determine the attachment style of young Filipino heterosexual adults while they were in their previous romantic relationship, (2) to determine their stalking behavior towards their former romantic partners after breakup, and (3) to investigate the correlation between their attachment style and the level of their stalking behavior. 100 participants were surveyed, with the data analyzed using Spearman’s rank-order correlation. Supplementary qualitative data was also collected through structured interviews with five participants. Results revealed that 43% of participants had a fearful attachment style, 37% were preoccupied, 13% were dismissive, and 7% were secure, indicating significant anxiety and avoidance within the sample. Fearful and preoccupied individuals demonstrated moderate levels, while secure and dismissive individuals exhibited low stalking behavior. Although statistical analysis revealed no significant correlations between attachment styles and stalking behaviors, qualitative findings highlighted themes such as the fluidity of attachment styles, lingering emotional bonds, curiosity-driven behaviors, the role of social media in triggering stalking, and the decline of online stalking behavior overtime.

Sa unang dalawang taon pa lamang ng rehimeng Marcos Jr.-Duterte ay nakababahala ang paglobo ng bilang ng mga desaparecido o biktima ng sapilitang pagkawala. Sila ay nasa kakaibang posisyon dahil hindi katulad ng patay ay wala silang bangkay na maaaring paglamayan, pagluksaan, o ilibing ng kanilang mga naiwan. Sa layuning suriin ang tensyon sa pagitan ng presensiya at kawalan, ginabayan ang pag-aaral ng mga teorya nina Diana Taylor sa presensiya at traumatic memes, gayundin ang rekonseptwalisasyon ng mga konsepto ng Pilipinolohiya ni Dr. Prospero Covar na labas, loob, at lalim batay sa kritik ni Dr. Ramon Guillermo. Sa metodo ay humalaw ako mula sa dalumat ng anduyog ni Dr. Jazmin Llana na kaniyang pag-angkin sa ethnographic co-performance. Isinalin ko naman ito sa “pakikitanghal”. Ako ay nakitanghal sa anim na mga pagtatanghal at nakipag-kwentuhan sa kaanak ng mga desaparecido gamit ang limang talking points halaw mula sa kay Adsanatham (2010).
Natuklasan ang iba’t ibang mga konteksto kung saan naitatanghal ang presensiya ng mga desaparecido. Nakita ang labas ng mga pagtatanghal ng presensiya na ikinategorya sa a) materyal na labas at b) katawan bilang labas. Natukoy naman sa pagsusuri ng loob ang mga emosyonal na aspekto ng pagtatanghal na a) sakit at bigat; b) takot, ligalig, at kaba; c) tapang; at d) alaala. Ipinanukala rin ang terminong “labas-loob” bilang diin sa nakitang pagkalusaw sa distinksyon ng dalawang konsepto. Sa rekonseptwalisasyon ng lalim bilang generative na aspekto, lumabas na ang pagsasalimbayan ng mga labas-loob ay nagluluwal ng mga bagong katawan na nagtatanghal ng a) pangangailangan; b) pakikiisa; at c) pag-asa. Samantala, sa lente ng traumatic memes ni Taylor ay natukoy ang mga memeplex ng a) pangalan; b) mukha; at c) ilaw. Sa iterasyon at baryasyon ng mga memeplex ay naitutulak ang transmisyon ng mga bakas ng mga desaparecido. Ang kanilang mga bakas ay hindi lamang itinatanghal kundi nananatili sa mga nagtatanghal na katawan.

In the advent of the global health crisis caused by COVID-19, performance spaces are compromised. Virtual spaces are temporary alternatives for performances. Though the virtual stage has limitations, it has been considered the alternative and the new normal performance medium. However, immediacy and intimacy have become problematic in such as these compromise our common understanding of the relationship between performers and audiences in virtual performances. This undergraduate thesis interrogates this problem through the ritual performances of contemporary babaylans online. Generally, it asks the question: how babaylans preserve and continue their rituals in the virtual stage? Virtual ethnography is used in analyzing the aforementioned issues. Concerning the virtual method, two contemporary male babaylan practitioners are focused. The ethnography is intended to bring forth insights into the transition and preservation of performing rituals in an alternative space: the virtual stage. Using Philip Auslander’s argument on liveness or the mediatization of performance culture, it is argued that immediacy and intimacies between the performers (the babaylans) and the audiences (the clients) are still lingering in the ontological structure of the virtual performance despite the absence of the traditionally conceived live.

This study focuses on providing a multimodal critical discourse and social semiotic analysis of materials used in France’s COVID-19 vaccination campaign entitled “Vaccin COVID-19 : Se vacciner, se protéger”. The study analyzes six posters and four screenshots taken from a video advertisement using visual grammar tools from Kress and van Leeuwen that are then organized further using a framework for critical discourse analysis by Kilby and Lennon, supplemented by a cultural framework built from the concepts of cultural exception, the concept of third places by Oldenburg, and literature on a selection of cultural aspects relevant to the elements present in the corpus. The objective of the study is to utilize these tools and concepts to analyze and illustrate France’s relationship with third places and cultural elements present in the multimodal materials used in public health communication and how the notion of cultural exception manifests itself in these.

The analysis shows that France’s approach in its COVID-19 vaccination campaign leans towards the usage of cultural references and third places in a positive and encouraging manner. It can be concluded that the presence of these cultural references and the places and venues where these can be enjoyed not only serves as a way to encourage the action of vaccination, but is also a way of perpetuating, maintaining, and establishing this cultural exception, or the cultural elements that contribute to shaping France’s identity and cultural power.

Neoliberalism has grown from an economic model to a globally dominant ideology that upholds individualism and self-reliance. This has permeated the policies and beliefs that circulate various societal structures, resulting not only in the prioritization of market-driven principles in the academe but also the stigmatization of mental health, framing struggles as personal failures. Fassett and Warren’s Critical Communication Pedagogy provides a framework for understanding how everyday communication practices within educational settings reflect and reinforce oppressive neoliberal ideologies, emphasizing the role of education in both perpetuating and resisting these systems. Meanwhile, Meisenbach’s Stigma Management Communication (SMC) theory categorizes the strategies individuals use to manage stigma based on their attitudes towards the stigma's existence and its applicability to themselves. I integrate these theories into my study to answer how students navigate the mental health stigma within academic contexts.

By engaging in dialogue and interviewing three students from the University of the Philippines, I confirmed that students employ various SMC strategies in academic contexts based on multiple factors beyond Meisenbach’s basic criteria. This included their perceptions of professor communication behaviors, their goals in the academe, their current state of mental health, and their personal stance on the mental health stigma. When students are conscious of how the mental health stigma shapes and limits the communication behaviors of their professors, they can regain their agency that has been subsumed by neoliberal agenda and choose the SMC strategy that best manages their stigmatized identity. Consequently, this led to the conclusion that students subvert communicative expectations in neoliberal academic contexts by choosing SMC strategies as creative communicative improvisations. By analyzing these communicative practices, the research points to critical interventions that can transform educational spaces into sites of resistance and empowerment against the dehumanizing effects of neoliberalism.