Abstract: Megachurches, which are among the fastest-growing religious organizations in the Philippines, have been apolitical towards Duterte’s war on drugs. In contrast to some influential religious groups, that they have not released any statement is glaring. At the same time, megachurches have adopted interventions that aim at the rehabilitation of drug-dependent individuals and the moral renewal of police officers. What accounts for these actions? For megachurch pastors, the war on drugs is a ‘righteous intervention’ on the part of a God-ordained administration. At the same time, addressing the proliferation of illegal drugs is ‘humanly impossible’. Thus responding to substance abuse can only be a spiritual matter. The task of the church is to treat it as a spiritual condition to which the answer is conversion and moral recovery. The article ends with a critical reflection on how these theological views ultimately reflect the interests of the class these megachurches represent.
de la Cruz, Deirdre. 2017.”To Which Earthly Categories Do Not Apply: Spirit Photography, Filipino Ghosts, and the Global Occult at the Turn of the Twentieth Century,” Material Religion, 13(3): 301-328 .
Abstract: In this article I examine an album of spirit photographs published in Barcelona circa 1903. The album comprises two photograph collections, one of photos taken in a studio in Manila, the Philippines, another belonging to Dr. Theodore Hansmann, a German immigrant to the USA who was one of the country’s most ardent advocates and researchers of spirit photography. Apart from their overt share in a genre, it is unclear what connects these two collections and who exactly brought them together. I draw from this ambiguity in order to explore the tension between spiritism as a philosophy and practice that traveled via historically specific colonial routes and were localized to particular political and cultural contexts, and spiritism as a global occult movement founded precisely on the promise of transcending metaphysical and spatial boundaries.
Abstract: In this article I examine the practice of Bible translation and the underlying sets of Christian ideologies regarding the commensurability of linguistic forms. Based on ethnographic research conducted at a biannual Bible translation workshop in Mindoro, Philippines, in 2013, during which the Bible was translated into three Mangyan languages, I argue that the degree to which the actual linguistic forms in the scriptures are divinely inspired often exists as an irresolvable semiotic problem for Bible translators. To this end, I discuss the means through which the Holy Spirit is taken as an essential mediator between the fallible work of Christian translators and the Bible as a language-instantiated form of God’s presence. I show how the employment of “generic” language by Christian translators enables them to mirror and circulate the divine universality of scriptural meaning in earthly form. I propose that generic language can be viewed as a site in which multiple and often conflicting claims of language universality and purity are present.
Publisher’s Description: This book, based on extensive original research, examines the nature of Catholicism in the contemporary Philippines. It shows how Catholicism is apparently flourishing, with good attendance at Sunday Masses, impressive religious processions and flourishing charismatic groups, and with interventions by the Catholic hierarchy in national and local politics. However, focusing in particular on the beliefs and practices of young people, the book shows that young people are often adopting a different, more individualised approach to Catholicism, which is frequently out of step with the official position. It considers the features of this: a more personal and experiential relationship with God; a new approach to morality, in which right living is seen as more important than right believing; and a critical view of what is seen as the Catholic hierarchy’s misguidedness. The book argues that this reinterpreting of religion by young people has the potential to alter fundamentally the nature of Catholicism in the Philippines, but that, nevertheless, young people’s new approach involves a solid, enduring commitment and a strong view of their own Catholic, religious identity.
Excerpt: Each Friday, a loose network of Catholic migrant domestic workers, almost exclusively women from the Philippines, carries a figure of the Virgin Mary through the marginalized neighborhoods of southern Tel Aviv, Israel. As the figure is carried from one participant’s home to another of this so-called block rosary, they believe “she” (the Virgin Mary) blesses these homes and the surrounding neighborhood, hears hundreds of the women’s petitions, creates a community of devotees, and performs miracles. Against the backdrop of the troubled neighborhood’s Friday night life and the turbulence of the devotees’ own lives, “Mama Mary,” as she is tenderly addressed, has come to stand for compassion, refuge, and protection. This chapter seeks to describe and analyze domestic workers’ Marian devotion in a complex Middle Eastern locale. In doing so, this chapter contributes to the literature on diaspora, gender, and religion and investigates ritual performance and processes of homemaking in the context of female migrants’ diasporic journeys and a gendered global economy based on the international division and feminization of labor, especially in the field of reproduction and care.
Publishers’s Description: A Moving Faith captures the dynamic shift of Christianity to the South and portrays a global movement that promises prosperity, healing, empowerment, and gender equality by invoking neo-Pentecostal and Charismatic resources. It postulates that neither North America nor Europe is the current center of the Christian faith.
The book provides a detailed overview of how migration of Christians from the South enriches the North, for instance, Pope Francis brings newness, freshness, and the vigor characteristic of the South. While describing Christianity’s growth in the South, it suggests that, in fact, there is no center for this global faith. It explores this great move of Christianity by focusing on representative mega churches in South Korea, Brazil, Peru, Ghana, Nigeria, Australia, India, and the Philippines.
Abstract: In this essay, I contrast two moments of shock to open Christianity in the Philippines to a spatial analysis. I begin by framing the Spanish colonial period and the Christianisation of the Philippines as a spatial shock. The Philippines was spatially transformed through colonial projects such as urbanism, intensive agriculture and resource extraction that, taken together, can be understood in the first instance as processes of unmapping, where environments once alive and animated by meaningful relations between peoples and places were reconfigured as empty, and in the second instance as the instantiation of a new sensorium with profound consequences for how Filipinos would, thereafter, experience the world. I dwell initially on Spanish urban practices and the optical power of the planned town as the emplacement of a Christo-disciplinary sensorium that rendered local populations legible and visible to colonial power, generating new types, compositions and combinations of subjects and establishing new points of coordination for Filipino bodies and minds. I then move ‘forward’ in time to consider a second and rather more contemporary spatial shock. Here, the organising logic of the Christo-disciplinary sensorium is under threat as a new urban morphology and a new mobile religiosity mark the emergence of a new, neoliberal sensorium.
Abstract: Philippine Catholicism is usually seen as a variant of a non-European Christianity, which was formerly introduced by Spanish missionaries and colonizers into the Philippine Archipelago. Philippine passion rituals, especially self-flagellation and rites of crucifixion, are commonly interpreted as bizarre phenomena of a pre-modern folk-religiosity or archaic survivals of `our’ past, or as a post-colonial mimicry of European religious history. The perspective on Philippine Christianity is always governed by European discourses, whether religious, scientific, or common sense. This paper is an attempt to question dichotomies such as `European’ and `non-European,’ `modern’ and `pre-modern,’ `authentic’ and `inauthentic,’ etc. In the study of religion such dichotomies, I argue, create problems of conceptualizing diversity within one religious tradition and behind such distinctions lurks the implicit self-perception of the West of being exemplary `modern.’ I use Philippine passion rituals as a hermeneutic challenge. Crucifixions are analyzed as media events and from the actor’s perspective, by historicizing the missionary encounter, and by scrutinizing concepts such as `syncretism’ and `identity.’ `Translation’ and the `histoire croisée’ approach are proposed as helpful analytical tools for the study of Christianity.