The Prosperity Ethic: Neoliberal Christianity and the Rise of the New Prosperity Gospel in the Philippines

A new prosperity gospel is emerging in the Philippines. We call it the prosperity ethic. Its dimensions set it apart from the previous incarnation of the prosperity gospel, which emphasized tithing and confessing. Specifically, the prosperity ethic values upward mobility and uses biblical principles for the acquisition of practical skills to become rich. We make our case by drawing on the writings of Bo Sanchez and Chinkee Tan, two of the most influential prosperity-oriented preachers in the country. The prosperity ethic has three dimensions: the morality of wealth (believing right), the prescribed mindset (thinking right), and the practical skills to accumulate wealth (doing it right). In the latter part we explain the rise of the prosperity ethic by relating it to major shifts in the economy since the 1990s. For sanctifying individual hard work and desire, the new prosperity gospel is emblematic of neoliberal Christianity in the Philippines today

The appearance of accountability: communication technologies and power asymmetries in humanitarian aid and disaster recovery

New communication technologies are celebrated for their potential to improve the accountability of humanitarian agencies. The response to Typhoon Haiyan in 2013 represents the most systematic implementation of ‘accountability to affected people’ initiatives. Drawing on a year-long ethnography of the Haiyan recovery and 139 interviews with humanitarian workers and affected people, the article reveals a narrow interpretation of accountability as feedback which is increasingly captured through mobile phones. We observe that the digitized collection of feedback is not fed back to disaster-affected communities, but is directed to donors as evidence of ‘impact’. Rather than improving accountability to affected people, digitized feedback mechanisms sustained humanitarianism’s power asymmetries

Tzu Chi and the Philanthropy of Filipino Volunteers

This paper examines how local Filipino volunteers frame their participation and membership in the Tzu Chi Foundation, a worldwide Buddhist philanthropic organisation headquartered in Taiwan. These volunteers were recruited into Tzu Chi after receiving disaster aid in the wake of Typhoon Ketsana in 2009 in the Philippines. They participate not just in philanthropic activities, but also in Buddhist religious instruction and rituals. We suggest, however, that the volunteers, who are mostly non-Chinese, urban poor, and Catholic, frame their participation in terms of personal transformation through self-discipline and self-fulfillment. These are facets that render their philanthropic participation in Tzu Chi not so much as religious as it is aspirational. In other words, participating in Tzu Chi for local Filipino volunteers is not about religion, but rather aspiration, in contrast to earlier studies that have emphasised Buddhist awareness as crucial to members of Tzu Chi. This piece contributes to the emerging literature that documents Tzu Chi as an increasingly inclusive organisation that downplays its traditionally Chinese diasporic character

Engaged Pentecostalism in Asia: Civic Welfare, Public Morality, and Political Participation

This chapter presents the scholarly landscape of the social and political engagements of Pentecostal churches in Asia. Drawing on the extensive literature on Pentecostalism in its various regions; the aim of this essay is to characterize these engagements. Three forms of social and political engagements are salient. The first is civic welfare; referring to the delivery of development and humanitarian assistance by Pentecostal churches to address the needs of local communities. These needs include educational assistance; healthcare; and basic nutrition. The second concerns public morality. In different countries; Pentecostal churches have resisted policies that they consider inimical to social progress for violating divine principles. These issues tend to revolve around same-sex marriage and gender equality. In this way; Pentecostals are defending what they consider to be God’s mandate for the nations by resisting what they believe are godless policies. The third form is direct engagement in politics. Scholars have documented the growing presence of Pentecostal churches in electoral politics. In some cases they have even formed political parties to endorse or field their own candidates.After explaining these salient characteristics; the essay then turns to conceptualizing the social and political work of Pentecostalism in Asia. Nuancing earlier writings about the rise of progressive Pentecostalism in the Global South; a more appropriate way of referring to the Asian experience is “engaged Pentecostalism”. The concept refers to the movement within Pentecostal and Charismatic groups; driven by a desire to be relevant and to correct what they consider social and political evils; to be involved in the affairs of the present. It recognizes the diverse expressions of Pentecostal involvements in society and the religious and political worldviews that underpin them. In effect; “engaged Pentecostalism” not only contests the misconceptions about Pentecostals being preoccupied with conversion or the eschatology. It also recognizes the implications of Pentecostal work on politics and society; inspired by an array of convictions including social justice; moral conservatism; and religious nationalism

Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation

Much has been said about Filipino millennials. Born in the 1980s and 1990s, they are often described in passionate terms: they can seize the day, pursue their dreams, and travel the world. And yet they can also be self-entitled and narcissistic. How true are these characteristics? Drawing from the empirical work of 17 scholars from around the country, this collection presents an alternative view. Millennials belong to a fragmented generation whose dreams, abilities, and dispositions need to be understood in context. An agenda-setting collection, this will be useful for researchers and practitioners who wish to understand the state of the youth and the emergence of new generations

The State of Filipino Millennials: An Alternative View

This chapter presents an overview of the state of Filipino millennials. It adopts a critical perspective that challenges the general discourse about them. That the discourse is imported from Western writings and reinforced by the local advertising industry needs to be called into question. In my view, these writings still echo the functionalist take in Filipino youth studies that treats them as a problem that must be corrected. In the latter half, I will discuss the fragmentations among Filipino millennials brought about by inequality. It is important to recognize these fragmentations to demonstrate that the stereotypes that both celebrate and problematize them are inadequate. At the same time, recognizing the vulnerabilities of these youths is crucial in understanding the different responses they have towards various social issues

Youth in interfaith dialogue: Intercultural understanding and its implications on education in the Philippines

Tras los conflictos religiosos alrededor del mundo, se están introduciendo diálogos interreligiosos para facilitar el entendimiento y la tolerancia religiosas. Aunque la participación de los jóvenes en este diálogo es fundamental para que sea sustentable, la literatura sobre la juventud y lo interreligioso ha sido muy limitada. Este artículo aborda este vacío, sondando la importancia o el impacto de lo interreligioso sobre las perspectivas de los jóvenes que encuestamos acerca de otras religiones. La perspectiva de estos encuestados demuestra que los diálogos interreligiosos no tienen por qué empezar y terminar en discusiones teológicas. Para ellos, la importancia de lo interreligioso se centra en la persona (y no su religión), las amistades, y la participación colectiva en la comunidad. Utilizamos estas ideas para reflexionar sobre sus posibles implicaciones en la conducta de la educación en Filipinas. Se exploran tres áreas: la necesidad del diálogo interreligioso dentro de la educación, la factibilidad de implementarlo en el salón de clases, y su potencial para el apoderamiento de los jóvenes. El artículo se surte de entrevistas con la Juventud Musulmana-Cristiana para la Paz y el Desarrollo, una comunidad interreligiosa ubicada en un barrio de la Gran Manila.In the wake of religious conflicts around the world, interfaith dialogues are being introduced to facilitate intercultural and religious understanding and tolerance. Although the participation of young people in interfaith dialogue and its impact on education is crucial to its sustainability, the literature on youth and interfaith has been very limited. This article addresses this gap by probing the significance or impact of interfaith on the views of our youth respondents on other religions. The view of our youth respondents show that interfaith dialogues do not have to begin and end in theological discussions. To them, the significance of interfaith revolves around the person (and not his or her religion), friendships, and collective participation in the community. We use these insights to reflect on their possible implications on the conduct of education in the Philippines. Three areas are explored: the necessity of interfaith dialogue within education, the feasibility of implementing it in the classroom, and its potential for youth empowerment. The article draws from interviews with the members of the Muslim-Christian Youth for Peace and Development (mcypd), an interfaith community based in a neighborhood in Metro Manila