Abstract: A Sydney-based megachurch with global reach, well-known for its ‘‘prosperity gospel’’ of financial acquisition, has developed an additional strand: a detailed theology of consumption. The affinity between a theology of guilt-free—indeed, obligatory—consumption and late capitalism goes some way towards explaining the attraction this minority strand of Christianity holds for politicians, including those without personal religious commitments, in a secular electorate.
Abstract: This paper explores the social and economic implications of indigenous Christian discourses and practices in the Wenzhou Chinese diaspora in Paris, France. Popularly known as China’s Jerusalem, the coastal Chinese city of Wenzhou is home to thousands of self-started home-grown Protestant churches and a million Protestants. Drawing on multi-sited fieldwork, this study provides an ethnographic account of a group of Wenzhou merchants who have formed large Christian communities at home, along with migrant enclaves in Paris. The study shows how these migrant entrepreneurs and traders have brought their version of Christianity from China to France and how they perceive and deal with issues of illegality, moral contingency, native-place based loyalty and national belonging. It highlights the thoroughly intertwined relationship between an indigenised Chinese Christianity and the petty capitalist legacy of coastal southeast China in a secularised, exclusionary European context, and suggests that Christianity provides a form of non-market morality that serves to effectively legitimate Wenzhou’s pre-modern household economy in the context of market modernity.
Abstract: Amid unprecedented rates of deportation as well as an ever-growing gang problem, bilingual call centers have become viable spaces of control in postwar Guatemala. They provide deported ex–gang members with not only well-paying jobs but also a work environment structured by Protestant images and imperatives. Be humble. Be punctual. Be patient. These corporately Christian virtues minister to the deported at every turn, inviting them to assume and become subsumed by ascetic subjectivities. These are monkish dispositions that provide a vital lynchpin between the political, the economic, and the subjective. They also coordinate (at the level of conduct) projects of capitalist accumulation with efforts at regional security. This assemblage of industries and ethics, made in the name of control, is what this article understands as the soul of security.
Abstract: The author takes a historical and ethnographic approach to the rise of Korean Protestantism and its relationship to Korean modernization and capitalist development. He argues that while theories of Asian capitalism have looked at the ways a Confucian work ethic has helped the development of Asian capitalist economies, this perspective ignores the overarching concern with regional identity. This approach has also tended to ignore the diversity of religious landscapes in East Asia. The author argues that the phenomenal rise of Protestantism in South Korea has to be located within the context of processes of modernization. Exploring ethnographically the nature of Korean Protestantism reveals a theological doctrine of Puritanism, which shares ‘elective affinities’ with the capitalist ethic. Adopting a Weberian approach the author undertakes a detailed analysis of the sermons and ritual life of one Korean church in Seoul and relates this to larger historical and economic processes in South Korea.
Comaroff, Jean & John Comaroff (2012) “Neo-Protestant Ethics and the Spirit of Capitalism: Perspectives from the Social Sciences” in Elias Kifon Bongmba, ed, The Wiley-Blackwell Companion to African Religions. Wiley & Sons, Malden MA, Pp. 62-78.
Excerpt: “Prolegomenon: Herewithin three glimpses into the new religious world order. The First is from Post-apartheid South Africa. The New Life Church is to be found in Malifkeng, in the North West Province. Founded just before the fall of apartheid, it typifies as brand of upbeat, technically-hyped Pentecostalism that is aspiring to fill the moral void left by a withering of revolutionary ideals and civic norms in the postcolony. While New Life is the creation of a talented pair of pastors, a husband and wife who had reshaped it independently of denominational oversight, their community belongs to the International Federation of Christian Churches; this is a global network of congregations, all of which combine a lively charismatic realism with a frank morality, the latter embodied in a subject not embarrassed by this-worldly desire. . . “