tions in bedrooms, contain values that may have deeper social meaning relevant to Filipino Catho- lic families. Religion is deemed to be important to a Filipino Catholic’s way of life evident in the application of religious beliefs in a room translat- ed through religious practices and physical mani- festations such as religious symbols and icons of the faith. Religion may also mean participation, as shown in the enthronement of the Sacred Heart of Jesus in homes, and even in fi estas, where a lot of things happen. [17]
Diff erent kinds of prayer (through novenas, pas- sion chants, rosary or thanksgiving) were ha- bitually practiced by all the respondent families in their homes. Although there were instances where families would pray together, most still considered personal prayers to be uttered in the confi nes of their bedrooms, either in the morning or in the evening. It was observed that for most respondents, they end or start their day by ac- knowledging their reliance on God to keep them and protect them from any danger. Th is fi nding gives a strong indication that the practice of reli- gion for the selected families is still considered to be a private and personal activity.
Most of the respondents agreed that bedrooms should have altars because the religious objects in the room serve as guides and companions of the occupants as they pray individually at night and fi rst thing in the morning. Rosaries were also commonly found in the bedrooms of the respond- ent families, alongside prayer books, and at times, the Bible.
Religious images were apparent in the bedrooms of the respondent families mainly because of per- sonal sentiments. Results revealed that the role of religion in the bedroom, other than prayer, was also that as a constant reminder of one’s faith. Al- tars were commonly observed in the bedrooms of the respondent families. Whether or not the al- tars were permanently fi xed on walls, had niches or were just placed on tables as makeshift altars, these were seen in most bedrooms as articles to aid the respondents in their prayers and supplica- tions. In cases where there was no altar, mani- festations of one’s devotion to the Catholic faith may include a crucifi x, images and even prayer articles.
It is also worthy to note that most of these reli- gious manifestations were strategically placed on urnas (small carved shrines whether with or with- out a glass cover where saints or relics are housed) [20] high on the walls (see Figures 1, 2, 4 and 5). Th is was evident in the homes of the lower-middle income families. It was also interesting to note that some of these urnas were placed alongside or above bills or daily reminders of the family (see Figure 2). Th is suggested that the particular re- spondent viewed religion as part of their daily life and they still counted on the sovereignty of God to supply their needs. Daily responsibilities and experiences were integrated with the practice of their religion. Because of this, the respondent is able to pray in spite of the clutter of their day-by- day living. On the other hand, altar shelves placed high on walls were commonly found in the homes of the middle-middle income respondent families. Urnas were consistently evident in the bedroom
Figure 2. An Urna Located on Top of BR Door Low- Middle (LM Income Family)
Figure 3. An Urna on the Left Wall; Mother and Child Cross Frame on the Right Wall LM-Income Family
Figure 4. A Makeshift Altar/Side Table LM-Income Family
families. However, in the bedrooms of the middle- middle and upper-middle respondent families, it was found that urnas were not used as much in bedrooms but rather, in other parts of the home such as staircases and hallways. Although it was still the bedroom spaces which the families con- sidered to be the best place for prayer, the display of religious articles seemingly were just incorpo- rated with the rest of their rooms’ features. In other words, there was no evidence that urnas were a necessary part of their bedroom’s interior, although religious images, wherever it may be lo-
as a symbol of hierarchy or importance to the re- spondent families.
Th ere were also some instances where these plac- es for relics or religious objects were also adorned with fl owers, and at times, candles, perhaps meant as an off ering. In fact, it was rarely observed in the study that a religious statue or relic was sin- gly placed in an altar. Rosaries, dried palms and candles were also frequently seen on the altar, at times along with other religious statues. “Horror Vacui,” [21] is argued to be a Filipino cultural trait. Altars were usually fi lled up with various religious, and at times, non-religious articles. In fact, some religious altars and displays seemed to symbol- ize a family, with more than one religious persona present in the altar. Th is evidence may also pos- sibly express the notion of the Filipino’s love for celebration, and the concept of group centered- ness or pakikisama. [22] It was also observed that some respondents placed an image or symbol to suggest their devotion to the faith. Th ese altars usually contained an image of Jesus, either as a child or a man, an image of the Virgin Mary, and sometimes, an image of their patron saint. It was also found that the Child Jesus was most often located on urnas or altar shelves in the bedrooms of the children of the respondents. When asked, the usual response is because the Child Jesus is perceived as the protector of their children. Th e Child Jesus was honored, respected and prayed to since they were usually placed in areas where the members of the family gather together to pray. In cases of individual prayers, the Child Je- sus was usually placed along side other important religious relics and saints in the altars of the re- spondent families.
It is apparent in this study that there were no religious items that were placed on fl oors. If re- ligious articles were not placed high on walls or on urnas, niches or shelves, these were commonly observed within comfortable view sitting or lying down (approximately .50-.60 meters) from the fi nished fl oor line. Th e fact that there were no re- ligious articles placed on the ground may suggest that religion is still given a high regard and that respect for the faith and its role in a family’s life is still prevailing in the homes of the respondents’ families.
Protection against evil spirits through religious articles displayed suggests the socio-cultural di- mension of the practice of the Catholic religion in the home. Th is was commonly observed in thresh- olds, where religious articles were displayed for protection against evil spirits and events. Some thresholds that were observed contained a cruci- fi x, estampas, or even an urna or altar shelf con- taining religious statues. A respondent believed that the crucifi x would take away evil spirits in their home. When inquired, most respondents
Figure 5. An Urna on Top of Wall in Bedroom LM- Income Family
Figure 6. Altar (shelf) in Bedroom LM-Income Family
Figure 7. An Urna on Top of Wall in Bedroom LM- Income Family
A noticeable factor in the location of urnas, niches and altar shelves where religious statues and rel- ics were placed is their distinct location on the walls. Th ese objects are mostly placed above eye level (approximately 1.80 meters from the fi n- ished fl oor line). Th is may be a symbol of the con- cept of God being higher than man. Another ex- planation may be a sign of reverence and worship for something or someone greater than oneself. It was noticeable that the location of the Child Je- sus was placed either within or above the normal eye height of a standard person. In some occa- sions, the Child Jesus dominated the altar area,
mentioned that placing religious items on top of doors symbolize protection and blessings to the individual. Th ere is no institutional direction on where to put statues in the house although in the blessing of a house there are kinds of steps and stages that are employed by the Roman Catholic Church. [23] Across culture, thresholds such as en- trances and exit ways were always deemed signifi - cant. For the traditional Jews, there is a practice of putting a representation of the Ten Command- ments on thresholds where they will touch it and kiss it whenever they leave the house. Similarly, the Chinese would put a bagwa (octagonal mirror for protection) on openings to ward off evil spir- its. In some homes of Catholics, it was common to put an image of the Twin Hearts (Sacred Hearts of Jesus and Mary) at the gates of the house. While these are not necessarily Christian practices, they were part of religious human sentiments. [24] For some people, thresholds mean entering another world, journey or dimension. Although the Catho- lic Church does not mandate an altar in the home, most still have altars because of tradition. Foyers, staircases, bedrooms, living and dining spaces also “attract” images and have become preferred loca- tions for religiosity.[25] Strong family sentiments are important in expressions of the faith.
Th ere are various possible reasons why the re- spondent families chose to display religious im- ages in their homes. Everything that man is and does is associated with the experience of space and the study of culture in the proxemic sense is therefore the study of the people’s use of their sensory apparatus in diff erent emotional states during diff erent activities, in diff erent relation- ships, and in diff erent settings and contexts. [26] Th is could explain why culture is signifi cant in the analysis of space use of the respondent Filipino Catholic families. It was no surprise why some respondent families felt safer or were reminded to pray when they became aware of religious im- ages in their homes. Th e tangible expressions of the religious images in the home may also mean those statues, images, relics and the like remind one of their living relationship with God and with the saints who have gone before them.
In the study, it was established that not all of the respondent families had permanent locations for their religious articles. In fact, makeshift places for prayer and display for religious items were ob- served, especially among the middle-middle and upper-middle income respondent families. It may be deduced that most respondent families only considered having a separate place for religious observances in their home as an afterthought. Th rough experience, personal needs and prefer- ences apart from religion, are the main considera- tions in planning and designing one’s bedroom.
Figure 8. Altar integrated in Bookshelf in Bedroom MM-Income Family Figure 9. Altar on Top of TV Cabinet with Rosary Collection MM-Income Family
Figure 10. Corner altar shelf in Bedroom MM-In- come Family
Figure 11. Altar on Top of Dresser/ Bookshelf M- Income Family
Figure 12. Crucifi x on Top of Th reshold of Bedroom Door MM-Income Family
during the design and building process of their homes. And while it is assumed that religion is not foremost a priority in the planning and design- ing of homes, it is evident that the respondent families have various religious items displayed in their bedrooms. Th is suggests a tendency of the respondents towards sentimentality, since some religious items displayed had sentimental value attached to them. [27]
CONCLUSION
Th e study generally confi rmed that religion played a signifi cant factor in the bedrooms of the 15 re- spondent Catholic families. Th is was revealed in the religious practices observed in the bedrooms as well the physical manifestations of religion that were exhibited in the rooms.
Some Catholic beliefs and practices aff ect the use of the home interior spaces of the respondent families. For instance, it was found that altars and religious icons in the bedrooms provided some of the respondent families a tangible persona where they off er their prayers. Th is was often placed on a wall or an area that is near the bed.
Th e private areas had a considerably larger quan- tity of religious manifestations compared to the other areas of the home. Bedrooms usually con- tained altar houses (urna) or makeshift altars commonly with the Child Jesus, the Virgin Mary and the respondents’ favored patron saint, some- times alongside dried palms, fl owers, rosaries and candles. Th e presence of these images in the bed- rooms portrays religious signifi cance and mean- ing to the respondent families.
It was found that the lower-middle income fami- lies used urnas in their bedrooms, while the bed- rooms of the middle-middle and upper-middle income families contained makeshift altars and shelves to double as altars for their rooms. Th is suggests that those who belong to the lower- middle income families tended to incorporate the display of their religious articles as a fi xed-feature of their bedrooms.
It may be concluded that most respondent fami- lies only considered having a separate place for religious observances in their home as an after- thought, to be placed in the existing layout of the homes. Th is may be because religion is not con- sidered during the design and building process in the homes. Since there is no religious mandate to placing an altar in the home, there still exists appropriating a special place for religious items in the homes of the respondent families. Religion was still found to be important to the respondent Catholic families from the manner in which they surround themselves with various religious ob- jects. Th is strengthens the notion of the Filipino
Figure 16. Religious images found on top of the shelves in the master’s bedroom UM Income-Family
Figure 17. Images of the Virgin Mary and Jesus Christ, Crucifi x on Wall UM Income-Family
Figure 14. Crucifi x, Child Jesus and Virgin Mary statues on Nite Table Upper Middle (UM-Income Family)
Figure 15. Crucifi x on Top of Wall Clock Upper Mid- dle (UM-Income Family)
family’s sentimentality because some of the reli- gious items have sentimental values attached to them. Th ey were either given as heirloom pieces or gifts on special occasions.
Th e interior may provide an environment to sup- port the belief in one’s faith through stimulating an atmosphere for worship and prayer. It was found that respondent families were motivated by reli- gious images displayed throughout their homes, however cluttered the space may appear. Most of the respondents cite that these religious images in their homes serve as a reminder of their faith. Th ey likewise believe that these images have the power to guard them against evil spirits.
Culture is believed to envelope habits, religious practices, values and traditions of Filipinos. Social values, traditions and religion, as part of the so- cio-cultural paradigm, have resulted to the Filipi- nization of the Roman Catholic faith. [28] Religion is one factor that is being enveloped by socio-cul- tural conditions in Philippine society. Th e practice of the Catholic religion in the home is perceived to be based on pure Catholic beliefs, which are de- rived from the teachings of the Roman Catholic Church. However, because religion is part of the socio-culture in the Philippines, non-Catholic be- liefs intertwine with the practices of the Filipino Roman Catholic.
Since the practice of religion in the Philippines is cultural rather than institutional (Cultural Catholi- cism), [29] it may be deemed that cultural beliefs and practices interconnect with religious dogma, which eventually aff ect the use of home interior spaces. As an example, cultural Catholicism is the belief of early Filipinos in a distant God who was diffi cult to approach directly, which is why inter- cessory spirits were also prayed to. [30]
Th e practice of religion in the Philippines is indi- vidual and family centered. Th e doctrines taught by the Roman Catholic Church as an institution is further enriched by a focus on the family, [31] which may be infused with beliefs derived from traditions not necessarily a part of the teachings of the Catholic Church.
Designers and space planners are encouraged to consider religious affi liations or practices in de- signing spaces. It was observed that some reli- gious items were considered more valuable, and were placed in areas of signifi cance to the home- owners. Having knowledge on the quantity of items or signifi cance of items may provide the de- signers and planners a basis in incorporating the religious values of homeowners. It is also highly possible that religious items will continuously be added to possessions in the home. Designers
should be sensitive to this possibility and design spaces that are multi-functional or fl exible. Th is will allow an area where religious items may be displayed without cluttering spaces.
It was established that there are some areas that highlight religious objects or suggest a preferred location based on the fi ndings of the study. Th e bedroom, among other spaces in the home, was a signifi cant location to house religious items. Th erefore, it is suggested for designers to con- sider religion as a factor when designing bedroom spaces.
It is the designer’s challenge to consider religious preferences and incorporate it to home interiors, without sacrifi cing utilitarian and aesthetic prin- ciples of design. It is also recommended for de- signers to incorporate religious preferences at the onset of the design and space planning of resi- dential interiors. Th is may include incorporating religious symbols in the architectural features of the home such as door and window jambs, walls, windows, niches and built-in shelves in a manner that will blend with contemporary lifestyles. While this is a study that reveals religion’s signifi - cance to space use, it should be noted that the
Figure 18. Display/altar shelves in master’s bed- room UM Income-Family
Figure 19. Religious images found on top of the ta- ble in the master’s bedroom UM-Income Family
practice of religion is highly personal and may af- fect each user diff erently.
Th erefore, it is the responsibility of designers to open the consciousness of their Filipino clientele about the uniqueness of dynamism of Filipino spaces.
ENDNOTES
[1] Adelaida V. Mayo. “A Comparative Analysis of Residential Interior Space Utilization among the Lower, Middle and Upper Class Filipino Families”, CHE Monograph Series No. 1 (Novem- ber 1991): 8, 13.
[2] Mary Jo Weale, James W. Croake, W. Bruce Weale, Environ-