- Director
Development Studies Program
Ateneo de Manila University - (63) 4266001 local 5218
Jayeel Cornelio
Ateneo de Manila University, Development Studies Program, Department Member
- Identity (Culture), Contemporary Christianity, Religion, Youth Studies, Sociology, Education, and 15 moreSoutheast Asian Studies, Asian Studies, Catholicism, Soka Gakkai, Religious Freedom and the Accomodation of Religious Diversity, Sociology of Religion, Christianity, Buddhism, Philippines, Generations, Singapore, Augustine, Chuang Tzu, Engaged Buddhism, and World Christianityedit
- Jayeel Cornelio is Associate Professor of Development Studies and the Associate Dean for Research and Creative Work a... moreJayeel Cornelio is Associate Professor of Development Studies and the Associate Dean for Research and Creative Work at the Ateneo de Manila University, where he also holds the Oscar R Ledesma Professorial Chair. He is also an associate editor of the journal Social Sciences and Missions (published by Brill) and a regular contributor to Rappler's Thought Leaders section.
The broad theme of Jayeel's work is religion and social change. Some of his highly cited writings are on popular religion, religious freedom, youth religiosity, and religion and politics. He is the author of Being Catholic in the Contemporary Philippines: Young People Reinterpreting Religion (2016), editor of Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation (2020), and lead editor of the Routledge International Handbook of Religion in Global Society (2021). With Jose Mario Francisco, he is the co-author of a forthcoming monograph, People's Christianity: Theological Sense and Sociological Significance.
For his scholarship, Jayeel received two national recognitions: the Virginia A. Miralao Excellence in Research Award from the Philippine Social Science Council (2015) and the Outstanding Young Scientist Award from the National Academy of Science and Technology (2017). In 2021 he was named among The Outstanding Young Men (TOYM) of the Philippines for his contributions to education and sociology.
Jayeel finished the PhD in sociology in 2011 at the National University of Singapore as a scholar of the Asia Research Institute and was a postdoctoral fellow at the Max Planck Institute for the Study of Religious and Ethnic Diversity in Göttingen. He has since held visiting posts at various universities including the Chinese University of Hong Kong, Lucian Blaga University of Sibiu, and Universitair Centrum Sint-Ignatius Antwerpen.
For an updated list of his publications and activities, please refer to his downloadable CV. He is also on Twitter @jayeel_cornelio.edit
Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century... more
Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century unfolds, it is undergoing a major transition along with religion itself. This volume showcases new work and new approaches to religion which work across boundaries of religious tradition, academic discipline and region.
The influence of globalizing processes has been evident in social and cultural networking by way of new media like the internet, in the extensive power of global capitalism and in the increasing influence of international bodies and legal instruments. Religion has been changing and adapting too. This handbook offers fresh insights on the dynamic reality of religion in global societies today by underscoring transformations in eight key areas: Market and Branding; Contemporary Ethics and Virtues; Intimate Identities; Transnational Movements; Diasporic Communities; Responses to Diversity; National Tensions; and Reflections on ‘Religion’. These themes demonstrate the handbook’s new topics and approaches that move beyond existing agendas.
Bringing together scholars of all ages and stages of career from around the world, the handbook showcases the dynamism of religion in global societies. It is an accessible introduction to new ways of approaching the study of religion practically, theoretically and geographically.
The influence of globalizing processes has been evident in social and cultural networking by way of new media like the internet, in the extensive power of global capitalism and in the increasing influence of international bodies and legal instruments. Religion has been changing and adapting too. This handbook offers fresh insights on the dynamic reality of religion in global societies today by underscoring transformations in eight key areas: Market and Branding; Contemporary Ethics and Virtues; Intimate Identities; Transnational Movements; Diasporic Communities; Responses to Diversity; National Tensions; and Reflections on ‘Religion’. These themes demonstrate the handbook’s new topics and approaches that move beyond existing agendas.
Bringing together scholars of all ages and stages of career from around the world, the handbook showcases the dynamism of religion in global societies. It is an accessible introduction to new ways of approaching the study of religion practically, theoretically and geographically.
Research Interests: Religion, Sociology, Sociology of Religion, Philosophy Of Religion, Social Sciences, and 15 moreGlobalization, History of Religion, Religion and Politics, Social and Cultural Anthropology, Global Social Change, Religious Pluralism, Popular Culture and Religious Studies, Religious History, World Religions, Religious Studies, Sociology of Globalization, Philosophy and Religious Studies, Global Society, Theology and Religious Studies, and Anthropology of Religion
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... more
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.
Research Interests: Southeast Asian Studies, Youth Studies, Young Adulthood, Youth Culture, Philippines, and 15 moreYouth Civic Engagement, Youth Subcultures, Philippine Studies, Youth, Generational Differences, Filipino, Generations, Filipino Studies, Millennials, Young Adult, Generational Studies, Millennial Generation, Millennial generation, Filipino Culture, Sociology of Generations, and Generational Change
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... more
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.
Research Interests: Religion, Christianity, Sociology of Religion, Youth Studies, Catholic Studies, and 16 moreContemporary Spirituality, Spirituality, Contemporary Christianity, Young Adulthood, Philippines, Youth Subcultures, Young People, Roman Catholicism, Catholicism, Youth, Filipino, Youth and Religion, Christian Studies, Youth, Religion and Justice, Filipino Youth Studies, and Religion and Youth In the Philippines
A new workbook for Senior High School in the Philippines From the back cover: "More than ever, religion has become an important issue in the world today. It affects much of our everyday and public life. Whether we are conscious of... more
A new workbook for Senior High School in the Philippines
From the back cover:
"More than ever, religion has become an important issue in the world today. It affects much of our everyday and public life. Whether we are conscious of it or not, religion in fact informs a range of choices from the values that we live by to the leaders we elect.
But much about religion is also misunderstood. To some it engenders conflict and suffering throughout the world.
In this innovative worktext, students are exposed not just to the rich history, beliefs, and practices of various religions in the world today. By drawing insights from philosophy and the social sciences, students can reflect on contemporary religious issues affecting Philippine society. Using specific case studies and other activities, the worktext bravely confronts such issues as religious violence, the decline of religion, and the peace process. It invites students to a world of deep thought with massive consequences on life, both optimistic and unsettling."
Authors:
Jayeel Serrano Cornelio, Mark Joseph T. Calano, and Manuel Victor J. Sapitula
For review copies of the book, please contact Rex Publishing:
http://www.rexestore.com/senior-high-school-books/1600-introduction-to-world-religions-and-belief-systems.html
From the back cover:
"More than ever, religion has become an important issue in the world today. It affects much of our everyday and public life. Whether we are conscious of it or not, religion in fact informs a range of choices from the values that we live by to the leaders we elect.
But much about religion is also misunderstood. To some it engenders conflict and suffering throughout the world.
In this innovative worktext, students are exposed not just to the rich history, beliefs, and practices of various religions in the world today. By drawing insights from philosophy and the social sciences, students can reflect on contemporary religious issues affecting Philippine society. Using specific case studies and other activities, the worktext bravely confronts such issues as religious violence, the decline of religion, and the peace process. It invites students to a world of deep thought with massive consequences on life, both optimistic and unsettling."
Authors:
Jayeel Serrano Cornelio, Mark Joseph T. Calano, and Manuel Victor J. Sapitula
For review copies of the book, please contact Rex Publishing:
http://www.rexestore.com/senior-high-school-books/1600-introduction-to-world-religions-and-belief-systems.html
Research Interests: Religion, Comparative Religion, Sociology of Religion, Religious Education, Philippines, and 9 moreHistory of Religions, World Religions, Religious Studies, Basic Education, Comparative Study of World Religions, Junior High School, K12 Educational System in the Philippines, K to 12 Basic Education Curriculum, and K+12 Enhanced Basic Education Curriculum in the Philippines
PSHEV vol 62 no 3–4 (2014) Table of Contents Jayeel S. Cornelio Guest Editor's Introduction (attached here) ARTICLES David T. Buckley Catholicism’s Democratic Dilemma: Varieties of Public Religion in the Philippines Jose... more
PSHEV vol 62 no 3–4 (2014)
Table of Contents
Jayeel S. Cornelio
Guest Editor's Introduction (attached here)
ARTICLES
David T. Buckley
Catholicism’s Democratic Dilemma: Varieties of Public Religion in the Philippines
Jose Mario C. Francisco, SJ
People of God, People of the Nation: Official Catholic Discourse on Nation and Nationalism
Coeli Barry
Women Religious and Sociopolitical Change in the Philippines, 1930s–1970s
Manuel Victor J. Sapitula
Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines
Deirdre de la Cruz
The Mass Miracle: Public Religion in the Postwar Philippines
Josefina Socorro Flores Tondo
Sacred Enchantment, Transnational Lives, and Diasporic Identity: Filipina Domestic Workers at St. John Catholic Cathedral in Kuala Lumpur
Jayeel S. Cornelio
Popular Religion and the Turn to Everyday Authenticity: Reflections on the Contemporary Study of Philippine Catholicism
Julius Bautista and Peter J. Bräunlein
Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines
Paul-François Tremlett
Urban Religious Change at the Neoliberal Frontier: Notes toward a Spatial Analysis of a Contemporary Filipino Vernacular Catholicism
RESEARCH NOTES
Adrian Hermann
The Early Periodicals of the Iglesia Filipina Independiente (1903–1904) and the Emergence of a Transregional and Transcontinental Indigenous-Christian Public Sphere
Victor L. Badillo, SJ
American Jesuit Prisoners of War, 1942–1945
BOOK REVIEWS
Grace Liza Y. Concepcion
Julius J. Bautista's Figuring Catholicism: An Ethnohistory of the Santo Niño de Cebu
Isabel Consuelo A. Nazareno
Romeo B. Galang Jr.'s A Cultural History of Santo Domingo
Arjan P. Aguirre
Lukas Kaelin's Strong Family, Weak State: Hegel’s Political Philosophy and the Filipino Family
Table of Contents
Jayeel S. Cornelio
Guest Editor's Introduction (attached here)
ARTICLES
David T. Buckley
Catholicism’s Democratic Dilemma: Varieties of Public Religion in the Philippines
Jose Mario C. Francisco, SJ
People of God, People of the Nation: Official Catholic Discourse on Nation and Nationalism
Coeli Barry
Women Religious and Sociopolitical Change in the Philippines, 1930s–1970s
Manuel Victor J. Sapitula
Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines
Deirdre de la Cruz
The Mass Miracle: Public Religion in the Postwar Philippines
Josefina Socorro Flores Tondo
Sacred Enchantment, Transnational Lives, and Diasporic Identity: Filipina Domestic Workers at St. John Catholic Cathedral in Kuala Lumpur
Jayeel S. Cornelio
Popular Religion and the Turn to Everyday Authenticity: Reflections on the Contemporary Study of Philippine Catholicism
Julius Bautista and Peter J. Bräunlein
Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines
Paul-François Tremlett
Urban Religious Change at the Neoliberal Frontier: Notes toward a Spatial Analysis of a Contemporary Filipino Vernacular Catholicism
RESEARCH NOTES
Adrian Hermann
The Early Periodicals of the Iglesia Filipina Independiente (1903–1904) and the Emergence of a Transregional and Transcontinental Indigenous-Christian Public Sphere
Victor L. Badillo, SJ
American Jesuit Prisoners of War, 1942–1945
BOOK REVIEWS
Grace Liza Y. Concepcion
Julius J. Bautista's Figuring Catholicism: An Ethnohistory of the Santo Niño de Cebu
Isabel Consuelo A. Nazareno
Romeo B. Galang Jr.'s A Cultural History of Santo Domingo
Arjan P. Aguirre
Lukas Kaelin's Strong Family, Weak State: Hegel’s Political Philosophy and the Filipino Family
Research Interests:
The special issue is dedicated to the study of religious philanthropy in Asia, edited by Khun Eng Kuah-Pearce (Monash University Malaysia) and Jayeel Serrano Cornelio (Ateneo de Manila University). The issue brings together scholars... more
The special issue is dedicated to the study of religious philanthropy in Asia, edited by Khun Eng Kuah-Pearce (Monash University Malaysia) and Jayeel Serrano Cornelio (Ateneo de Manila University). The issue brings together scholars working on various philanthropic initiatives in Japan, China, Taiwan, Hong Kong, the Philippines, and India. Scholars interested in religion, volunteerism, social action, and the interface between humanitarian work and the state will find the theoretical and empirical contributions of this special issue an important intervention in the literature.
The attached file is the introduction co-writted by Kuah-Pearce and Cornelio.
The special issue is accessible from http://booksandjournals.brillonline.com/content/journals/15685314/43/4
The attached file is the introduction co-writted by Kuah-Pearce and Cornelio.
The special issue is accessible from http://booksandjournals.brillonline.com/content/journals/15685314/43/4
Research Interests:
This is the introduction Manuel Sapitula (University of the Philippines) and I co-wrote for the PSR special issue on the sociology of religion.
Research Interests:
Queer Filipinos continue to experience different modes of discrimination, abuse, and coercion, mainly because of conservative religious worldviews. They encounter these experiences in their households, schools, workplaces, and churches,... more
Queer Filipinos continue to experience different modes of discrimination, abuse, and coercion, mainly because of conservative religious worldviews. They encounter these experiences in their households, schools, workplaces, and churches, which we refer to as spaces of unfreedom. How do queer Filipinos navigate these spaces of unfreedom? We answer this based on interviews with queer young adult men who grew up Christian in various denominations. We argue that they are in an ongoing process of contesting unfreedom through moral, theological, and aspirational reasoning. We conclude by making a case for robust religious freedom for LGBTQ+ persons—one which goes beyond the legal discourse and recognizes their spaces of unfreedom.
Research Interests: Religion, Christianity, Sociology of Religion, Queer Studies, Queer Theory, and 15 moreGay And Lesbian Studies, LGBT Issues, Gender, Freedom of Religion, Philippines, LGBT Youth, Gender and religion (Women s Studies), Philippine Studies, Christian Theology, Young Adult, Lgbtq, Gender and religion, Christian Studies, Religious Freedom, and Lesbian Gay Bisexual Transgender Studies
It has been years but the reconstruction of Marawi leaves much to be desired. In 2017, a battle between the government and ISIL-affiliated elements destroyed the city. This article turns attention to the youth who have been affected by... more
It has been years but the reconstruction of Marawi leaves much to be desired. In 2017, a battle between the government and ISIL-affiliated elements destroyed the city. This article turns attention to the youth who have been affected by this conflict. In a postconfict context in which reconstruction has yet to be seen, do the youth aspire to anything? If so, what are their aspirations? Drawing on interviews, we argue that their main aspiration is to ‘go home’. We unpack it in two respects: transparent and people-centered reconstruction and the reassertion of Marawi’s Islamic identity. These aspirations are not only couched in a positive language. Underlying them is a critique of the state of affairs: technocratic but inefficient rehabilitation and the moral and religious condition of the community prior to the conflict. By foregrounding the role of aspirations, this article advances the scholarship on young people’s participation in postconflict settings.
Research Interests: Peace and Conflict Studies, Youth Studies, Post-conflict Reconstruction and Development, Youth Culture, Philippines, and 15 moreYouth Civic Engagement, Children and Youth, Philippine Studies, Youth Political Participation, Youth, Sociology of Youth, Aspirations, Post Conflict Peacebuilding, Youth empowerment, Childhood and Youth Studies, Mindanao, Filipino Youth Studies, Anthropology of Home, Sociology of Childhood and Youth, and Marawi city
As part of his campaign against criminality, President Duterte has called for the reinstatement of the death penalty in the Philippines. Its most vocal supporters are evangelical and independent Christian leaders and lawmakers. Although a... more
As part of his campaign against criminality, President Duterte has called for the reinstatement of the death penalty in the Philippines. Its most vocal supporters are evangelical and independent Christian leaders and lawmakers. Although a religious minority, these entities are politically influential. In this article we show that they support the death penalty because they are Christian and Filipino. They articulate their support in two respects: it is biblical and it must be administered on heinous crimes for the sake of innocent people. We unpack these statements in terms of a religious citizenship that disregards the reality of religious diversity in Philippine society.
Research Interests: Religion, Christianity, Contemporary Christianity, Religious Pluralism, Catholic Social Teaching, and 15 morePhilippines, Christian Ethics, Evangelicalism, Philippine Studies, Capital Punishment, Citizenship, Religious Fundamentalism, Death Penalty, World Christianity, Global Christianity, Catholic Church, Theology and Religious Studies, Criminal Justice and Death Penalty, Civics & Citizenship, and Citizenship and Religion
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... more
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.
Research Interests: Religion, Christianity, Sociology of Religion, Contemporary Christianity, Philippines, and 15 morePentecostal Theology, Neoliberalism, Religion and Social Change, Evangelicalism, Pentecostalism, Philippine Studies, Religious Studies, Charismatic Christianity, New Thought, Pentecostalism and Charismatics, Prosperity Gospel, Prosperity, Global Pentecostalism, Neocolonialism, Neoliberalism, and Christianity, and Prosperity Theology
In spite of the enduring dominance of Catholicism in Philippine society, religious diversity increasingly characterizes its social and political life. This diversity is predominantly Christian, given the rise of evangelical, independent,... more
In spite of the enduring dominance of Catholicism in Philippine society, religious diversity increasingly characterizes its social and political life. This diversity is predominantly Christian, given the rise of evangelical, independent, and even nontrinitarian churches around the country. Is covenantal pluralism possible? This article answers this question by focusing on what Filipino Christians believe about religion and pluralism. It draws on the 2018 ISSP Religion module to analyze the relationship between denominational affiliation and attitudes about religion and coexistence. Our argument is that Filipino Christians, as a whole, are divided on whether they can live amicably with one another. Two observations substantiate this point. First, Catholics believe that religion brings conflict and that religious people tend to be intolerant more than do members of other churches. Second, in comparison to Catholics, Protestants/Evangelicals and Nontrinitarians are more inclined to believe that practicing religion fosters friendships. Taken together, these dispositions present challenges and opportunities for covenantal pluralism in the country. This article ends by reflecting on covenantal pluralism as a relational call in a society where emerging religious minorities are increasingly influential and competitive.
Research Interests: Religion, Christianity, Sociology of Religion, Diversity, Religion and Politics, and 15 moreContemporary Christianity, Religious Pluralism, Philippines, Diversity & Inclusion, Cultural Diversity, Philippine Studies, Pluralism, Roman Catholicism, Religious Studies, Inter Religious Studies, Religious Diversity, Religious Conflict, Christian Studies, Religious Freedom, and Covenantal Pluralism
This article traces the trajectory of the Catholic Church's discourses on drug use in the Philippines since the first time a statement was made in the 1970s. By drawing on official statements by the Catholic Bishops Conference of the... more
This article traces the trajectory of the Catholic Church's discourses on drug use in the Philippines since the first time a statement was made in the 1970s. By drawing on official statements by the Catholic Bishops Conference of the Philippines (CBCP), it argues that shifts in emphasis have taken place through the years: the destruction of the youth, attack on human dignity, and then social moral decay. Collectively, they emanate from an institutional concern for peace and order. But they also reflect the moral panic around drug use that has been around for decades, which, on several occasions, Filipino politicians, including President Duterte, have mobilized as a populist trope. In this way, the article historicizes the Catholic Church's official statements and frames them in terms of morality politics through which values and corresponding behavior are defined by an influential institution on behalf of society whose morality it deems is in decline. The article ends by reflecting on the recent statements by the CBCP that invoke compassion and redemption.
Research Interests: Religion, Christianity, Sociology of Religion, Drugs And Addiction, Religion and Politics, and 15 morePolitics, Drugs and drug culture, Philippines, Moral Panic, Philippine Studies, Roman Catholicism, Catholicism, Drug Policy, Morality, Catholic Church, War on Drugs, Christian Studies, Morality and Politics, Duterte, and Moral politics
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... more
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.
Research Interests: Religion, Christianity, Sociology of Religion, Religion and Politics, Politics, and 15 moreContemporary Christianity, Philippines, Evangelicalism, Evangelical movements, Separation of Church and State, Philippine Studies, Evangelical Theology, Church, Megachurches, Religious Studies, Philippine government and politics, War on Drugs, Church and State, Duterte, and Philippine war on drugs
The War on Drugs defines Rodrigo Duterte’s presidency in the Philippines. Although thousands have been killed since 2016, it continues to enjoy strong public support. How does Christianity respond? This question is pertinent given that... more
The War on Drugs defines Rodrigo Duterte’s presidency in the Philippines. Although thousands have been killed since 2016, it continues to enjoy strong public support. How does Christianity respond? This question is pertinent given that religion has played a prominent role as a civil society actor in the country. The study interrogates how leaders of various Christian groups frame the War on Drugs in Payatas, an urban poor hotspot. Our argument is that the way a religious community responds to the War on Drugs is heavily informed by how it understands the nature of the drug user. They are either sinful human beings or victims of wider social injustices such as poverty. Many religious leaders view them as sinners whose ‘wickedness’ and criminal acts need to be eradicated. Towards the end of the article, we explain this distinction and suggest that the dominant view that drug users are sinners hints at an implicit religious underpinning for the popular support for the War on Drugs.
Research Interests:
This article spells out the ways in which religious freedom has been deployed against proponents of same-sex marriage and gender equality in the Philippines. While the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community and... more
This article spells out the ways in which religious freedom has been deployed against proponents of same-sex marriage and gender equality in the Philippines. While the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community and allies have appealed to religious freedom to gain equal rights under the law, conservative Christian entities have fought back by invoking also the same idea. They have appropriated religious freedom, which has historically been interpreted by the courts in favour of individual liberties, to defend majoritarian values surrounding sexuality. This article describes this move as the weaponisation of religious freedom in defence of the dominant religion and an assumed majority of Filipinos whose moral sensibilities are purportedly under attack. Towards the end, the article relates this weaponisation to the experience of the Catholic Church in the contemporary public sphere and the militant character of Christianity that continues to view the Philippines as a Christian nation.
Research Interests: Religion, Christianity, Sociology of Religion, Gender Studies, Religion and Politics, and 15 moreGender and Sexuality, Contemporary Christianity, LGBT Issues, Gender, Gender Equality, Philippines, Debate over Same-Sex Marriage, Philippine Studies, Same-sex relationships, LGBT Studies, Same Sex Marriage, LGBTQ studies, LGBT rights, Religious Freedom, and Philippine Law
This article presents the global challenges that matter to the Church of the future. The first part traces the different facets of the Church as a global phenomenon. It complicates the prevailing view that Christianity is moving to the... more
This article presents the global challenges that matter to the Church of the future. The first part traces the different facets of the Church as a global phenomenon. It complicates the prevailing view that Christianity is moving to the global south. The second part focuses on two challenges: generational shifts and global inequality. While not exhaustive, the discussion will provide some nuances regarding the issues at stake at a global level. The character of the Church of the future rests on how it responds to these present-day issues that will linger in the years ahead.
Research Interests:
This article is a response to the comments offered by Giovanni Maltese, Peter Bräunlein, Rosa Cordillera A. Castillo, and Scott MacLochlainn on the book Being Catholic in the Contemporary Philippines: Young People Reinterpreting Religion.... more
This article is a response to the comments offered by Giovanni Maltese, Peter Bräunlein, Rosa Cordillera A. Castillo, and Scott MacLochlainn on the book Being Catholic in the Contemporary Philippines: Young People Reinterpreting Religion. It addresses several areas including the limits and potential of conducting research on religious identity and the book's arguments about reflexive spirituality and individualization. It ends by reflecting on the urgency of assessing religious change in the Philippines, which involves diversification and the rise of militant Christianity.
Research Interests: Religion, Christianity, Sociology of Religion, Youth Studies, Catholic Studies, and 15 moreContemporary Christianity, Youth Culture, Philippines, Youth Subcultures, Children and Youth, Religious Experience, Roman Catholicism, Catholicism, Youth, Religious Studies, Religious Change, Youth and Religion, Catholic Church, Theology and Religious Studies, and Youth and Religion/Spirituality
The nationalisation of religion is introduced in this article as the condition in which the secular interests and values of the state are articulated and enacted by religious organisations or individuals participating in public life. It... more
The nationalisation of religion is introduced in this article as the condition in which the secular interests and values of the state are articulated and enacted by religious organisations or individuals participating in public life. It has two attributes: (1) performances are shrouded in a nationalistic character that renders the religious significantly invisible and as a result; (2) the prevailing political order proceeds unquestioned. To make its case, the article draws from the experiences of the youth of Soka who perform in public events such as the National Day Parade and Chingay in Singapore. These performances are some of the ways in which Soka presents itself as a cultural organisation working for peace and progress in Singapore. For them, it is about sending a message that individual and collective struggles can be overcome and that in spite of their differences, people can come together.
URL: http://journals.sagepub.com/doi/abs/10.1177/0037768617747496
URL: http://journals.sagepub.com/doi/abs/10.1177/0037768617747496
Research Interests: Religion, Buddhism, New Religious Movements, Sociology of Religion, Southeast Asian Studies, and 35 moreYouth Studies, Performance Studies, Japanese Religions, Buddhist Studies, Religion and Politics, Nationalism, Religious Pluralism, Japanese Buddhism, Southeast Asia, Popular Culture and Religious Studies, Youth Culture, Singapore, Performance, Nationalism And State Building, Youth Civic Engagement, Youth Subcultures, Religious Experience, Southeast Asian Politics, Nations and nationalism, Youth Political Participation, Youth, Singapore Politics, Religious Studies, Singapore Studies, Sociology of Youth, Nation-State, Soka Gakkai, Youth empowerment, Nichiren Buddhism Studies, Theology and Religious Studies, Nationalization, Soka Gakkai International, Nichiren Daishonin Buddhism, Nichiren Buddhism, and Governance of Religious Diversity
This article is concerned with the diverse forms of Christianity as the religion spreads around Southeast Asia. Although growth and expansion characterize much of Christianity's fortunes, no unifying trend is readily discernible. Four... more
This article is concerned with the diverse forms of Christianity as the religion spreads around Southeast Asia. Although growth and expansion characterize much of Christianity's fortunes, no unifying trend is readily discernible. Four trends are identified in this article: popular religion, megachurches, the global church, and the struggling church. The article draws from different cases around the region to illustrate the importance of these developments.
It is in this manner that the article complicates the narrative that Christianity is moving to the Global South. The narrative often presents Christianity as a religion at war with itself insofar as geographic tensions are concerned. In contrast to its counterpart in the West, Christianity in the region is depicted as strict, fundamentalist, and often Charismatic in orientation. To view Christianity in Southeast Asia as a homogenous entity disregards issues at stake for its many denominations. Some of these concerns include different political regimes and uneven levels of economic development.
This paper was delivered as an opening lecture at the workshop on Christian art in Southeast Asia, organized by SEAMEO SPAFA in the Philippines in March 2016.
It is in this manner that the article complicates the narrative that Christianity is moving to the Global South. The narrative often presents Christianity as a religion at war with itself insofar as geographic tensions are concerned. In contrast to its counterpart in the West, Christianity in the region is depicted as strict, fundamentalist, and often Charismatic in orientation. To view Christianity in Southeast Asia as a homogenous entity disregards issues at stake for its many denominations. Some of these concerns include different political regimes and uneven levels of economic development.
This paper was delivered as an opening lecture at the workshop on Christian art in Southeast Asia, organized by SEAMEO SPAFA in the Philippines in March 2016.
Research Interests:
The Iglesia ni Cristo is one of the fastest-growing indigenous Christian churches in the world. They have an estimated membership of 2.25 million adherents in more than 100 countries. In recent years its civic engagements have expanded... more
The Iglesia ni Cristo is one of the fastest-growing indigenous Christian churches in the world. They have an estimated membership of 2.25 million adherents in more than 100 countries. In recent years its civic engagements have expanded through bigger relief operations and charity dedicated to the poor and those affected by calamities. These initiatives are typically articulated in terms of unity, duty, and obedience to God. This paper gives attention to this expansion by spelling it out and explaining it in view of its newfound role in civil society. This is an important intervention in the literature. Studies on INC have mainly focused on its successes in the political and religious spheres. INC now repackages itself as a civic organisation that cares about public welfare. My argument is that this is how it manifests its new triumphalism in the Philippines, but with implications on its expanding presence in civil society.
Research Interests: Religion, Christianity, New Religious Movements, Sociology of Religion, Religion and Politics, and 13 moreReligion & the Public Sphere, Philippines, World Christianities, Philanthropy, Civic Engagement, Philippine Studies, Civil Society, Religious Studies, Christian Studies, Civil Society Organizations, Iglesia ni Cristo, Religion in Public Life, and Asian Christianity
Access full article: http://onlinelibrary.wiley.com/doi/10.1111/jcom.12258/full New communication technologies are celebrated for their potential to improve the accountability of humanitarian agencies. The response to Typhoon Haiyan in... more
Access full article: http://onlinelibrary.wiley.com/doi/10.1111/jcom.12258/full
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 that 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.
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 that 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.
Research Interests: Communication, Ethnography, Disaster Studies, Accountability, Mobile Technology, and 10 moreICT4D, Auditing, Communication for Development, Mobile Phones, Humanitarian Emergency Aid, Participatory Communication, Audit, Texting, Humanitarian Assistance and Disaster Relief, and Accountability and Governance Issues
Drawing from interviews with young adult Catholics in Singapore, this article discusses aspirations in terms of the capacity to be content. For my informants, the capacity to be content has three aspects: the pursuit of happiness, the... more
Drawing from interviews with young adult Catholics in Singapore, this article discusses aspirations in terms of the capacity to be content. For my informants, the capacity to be content has three aspects: the pursuit of happiness, the questioning of Singapore’s incessant drive for economic growth, and the neglect of those left-behind. Taken collectively, these nuances show that the aspirations of young adult Catholics are effectively a moral critique of the social and economic state of affairs in the city-state. The capacity to be content also informs these young adults’ decision to be involved in welfare activities or even be employed in social work altogether. However, such moral critique’s potential to contest the political status quo is tempered by the resounding opinion that religion and politics do not mix in Singapore.
It is precisely by interrogating this tension between their aspirations and their views of the moral state of Singapore that this article is a contribution to this special issue on Christianity and the nation in Southeast Asia.
The special issue is edited by Jose Mario C. Francisco and Shanthini Pillai: http://kritikakultura.ateneo.net/issue/no-25
It is precisely by interrogating this tension between their aspirations and their views of the moral state of Singapore that this article is a contribution to this special issue on Christianity and the nation in Southeast Asia.
The special issue is edited by Jose Mario C. Francisco and Shanthini Pillai: http://kritikakultura.ateneo.net/issue/no-25
Research Interests:
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... more
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.
Research Interests:
This article traces the trajectory of scholarship on popular Catholicism in the Philippines since 1960s. The main argument is that a shift has taken place in recent years: the turn to everyday authenticity.
Research Interests: Religion, Sociology of Religion, Social Sciences, Catholic Studies, Authenticity, and 12 morePopular Culture and Religious Studies, Philippines, Philippine Studies, Religious Experience, Catholicism, Philippine Catholicism, Popular religion, Religious Studies, Catholic Church, Theology and Religious Studies, Lived Religion and Religious Practice in Everyday Life, and History of the Philippines
Several billboard ads in Metro Manila have stirred controversy in the past decade for using images suggesting sexual acts or revealing private body parts. Politicians and church leaders have criticised them as being ‘indecent’ or... more
Several billboard ads in Metro Manila have stirred controversy in the past decade for using images suggesting sexual acts or revealing private body parts. Politicians and church leaders have criticised them as being ‘indecent’ or ‘pornographic’. But in spite of this advertising strategy being abandoned, a fresh wave of billboards in Metro Manila has continued to use sexualised images, arguably in innovative ways. A content analysis of some of these billboards suggests that two representational techniques are emergent: purposive and referential. Public criticisms have then been strategically circumvented.The discourses that have surrounded billboard sexualisation in Metro Manila unravel the moral conservatism of religious institutions and the state. The purposive and referential techniques on billboards are an attempt to navigate such conservatism. Two possibilities are discernible. As the attention is on viewers’ imagination, the referential technique affords space for the cultural critique of these norms. In contrast, the purposive technique is limited as it focuses on the product’s benefit to the customer. This has led to the reinforcement of sexual stereotypes concerning masculinity and femininity, for example. The article ends by reflecting on the state of sexualisation in Metro Manila.
Research Interests: Media Studies, Media and Cultural Studies, Advertising, Advertising And Social Culture, Philippines, and 12 moreAdvertising And Children/Adolescents, Advertising and Media, Media, Advertising and Gender, Marketing & Advertising, Creative Advertising, Sexualization, Billboards, Metro Manila, Advertising and public relations, Advertising and Marketing Communications, and Outdoor advertising
Religious freedom has been a key facet of its various Constitutions since the day the Philippines became Asia's first democratic republic in 1899. The immediate religious context of the Philippines, however, renders these provisions... more
Religious freedom has been a key facet of its various Constitutions since the day the Philippines became Asia's first democratic republic in 1899. The immediate religious context of the Philippines, however, renders these provisions difficult to uphold consistently. The Catholic Church remains influential to politics and policy formulation, and at the same time the religious landscape is increasingly diverse due to immigration. Past academic discussion on religious freedom in the Philippines has been mainly among legal scholars. In the future greater attention should be focused on the subjective and everyday experience of religious freedom.
Research Interests:
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... more
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.
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.
Research Interests:
""This article draws from the experience of Catholic priests based in a rural diocese in the Philippines. It will be argued that their satisfaction as diocesan priests is best understood as a religious emotion in spite of the challenges... more
""This article draws from the experience of Catholic priests based in a rural diocese in the Philippines. It will be argued that their satisfaction as diocesan priests is best understood as a religious emotion in spite of the challenges they face on a daily basis. Their challenges revolve around economic limitation, problems with their bishop and leaders, and relational isolation brought about by social and geographic distance. In spite of these challenges, priest-respondents have asserted that they are satisfied because they are still able to fulfill their vocation as priests and have an impact on the lives of their parishioners. Priesthood satisfaction in this sense is not an individual state of the mind dependent on the environment and circumstances. Instead, priesthood satisfaction can be understood as a religious emotion that allows them to remain faithful to their vocation as Catholic priests. The nuances explored in this article inform and complement the various studies on priesthood in the West.
Accessible from http://www.mdpi.com/2077-1444/3/4/1103.
Accessible from http://www.mdpi.com/2077-1444/3/4/1103.
Research Interests:
"Raffin, Anne and J. Cornelio. 2009. "The Catholic Church and Education as Sources of Institutional Panic in the Philippines". Asian Journal of Social Science. 37: 778-798. Abstract In this paper, we analyse two important... more
"Raffin, Anne and J. Cornelio. 2009. "The Catholic Church and Education as Sources of Institutional Panic in the Philippines". Asian Journal of Social Science. 37: 778-798.
Abstract
In this paper, we analyse two important institutions in the modernising society of the Philippines: the Catholic Church and the educational system. If one is to follow conventional modernisation theories, religion can be seen as a backward institution founded on irrationality, whereas education is a critical institution that ushers in modern thinking. As a developing society, the Philippines and hence its institutions present responses to the contemporary modern condition
that run counter to the above. In particular, we focus our attention on seeing certain crises within both the Catholic Church and the school system as indicative of what Blum has called an ‘institutional panic’. Taking our cue from what is known about panic responses at the level of the individual, we perceive educational and Catholic religious institutions as exhibiting behaviours of hyper-vigilance as an answer to stress-related situations. At the same time, these entities also have
periods during which they let down their institutional guard, and may appear as more passive and demoralised. This perspective allows us to look at the variable nature of panic at an institutional level, and investigate institutional patterns of response to situations of vulnerability.
Keywords
Catholic Church, education, modernity, institutional panic, reproductive health, profit-driven education"
Abstract
In this paper, we analyse two important institutions in the modernising society of the Philippines: the Catholic Church and the educational system. If one is to follow conventional modernisation theories, religion can be seen as a backward institution founded on irrationality, whereas education is a critical institution that ushers in modern thinking. As a developing society, the Philippines and hence its institutions present responses to the contemporary modern condition
that run counter to the above. In particular, we focus our attention on seeing certain crises within both the Catholic Church and the school system as indicative of what Blum has called an ‘institutional panic’. Taking our cue from what is known about panic responses at the level of the individual, we perceive educational and Catholic religious institutions as exhibiting behaviours of hyper-vigilance as an answer to stress-related situations. At the same time, these entities also have
periods during which they let down their institutional guard, and may appear as more passive and demoralised. This perspective allows us to look at the variable nature of panic at an institutional level, and investigate institutional patterns of response to situations of vulnerability.
Keywords
Catholic Church, education, modernity, institutional panic, reproductive health, profit-driven education"
Research Interests:
Cornelio, Jayeel. 2008. “Institutional Religion and Modernity-in-Transition: Christianity’s Innovations in the Philippines and Latin America”. Philippine Studies. 56(3): 345-358. How can religion in developing countries be understood in... more
Cornelio, Jayeel. 2008. “Institutional Religion and Modernity-in-Transition: Christianity’s Innovations in the Philippines and Latin America”. Philippine Studies. 56(3): 345-358.
How can religion in developing countries be understood in the context of modernity-in-transition? Available works argue that religious innovations, appropriated primarily by groups of disenfranchised religious actors, serve as mechanisms for coping with the condition of modernity in non-Western contexts. In contrast, this commentary views religious innovations as strategic assertions of waning institutional influence. The argument draws from the experiences of charismatic christianity within catholicism and Protestantism in the Philippines and Latin America.
How can religion in developing countries be understood in the context of modernity-in-transition? Available works argue that religious innovations, appropriated primarily by groups of disenfranchised religious actors, serve as mechanisms for coping with the condition of modernity in non-Western contexts. In contrast, this commentary views religious innovations as strategic assertions of waning institutional influence. The argument draws from the experiences of charismatic christianity within catholicism and Protestantism in the Philippines and Latin America.
Research Interests:
Despite its immediate relevance to understanding contemporary students, the study of generations has not been fully employed in education research. Setting a potential agenda for Reformare, this article proposes that a novel approach to... more
Despite its immediate relevance to understanding contemporary students, the study of generations has not been fully employed in education research. Setting a potential agenda for Reformare, this article proposes that a novel approach to advancing education research is by drawing from the insights of the sociology of generations. Specifically, the agenda being put forward is about discerning generational consciousness or how young people today perceive and understand their cohort. Such consciousness can then be employed to problematize and assess contemporary issues of education. This proposition is illustrated using empirical material drawn from interviews with Filipino undergraduate students. From their nuances concerning family restructuring, economic vulnerability, and political detachment, a case can be made that my informants belong to an isolated generation. Based on these ideas, the article ends with directions for potential investigation by education researchers and practitioners.
Research Interests:
"Cornelio, Jayeel. 2007. “The Minister is Lay: Social Organization in New Paradigm Christianity.” Global Missiology. Vol.1, No. 5. Love seems to be in the air for many of the red-shirted members of Hope Filipino. On this particular... more
"Cornelio, Jayeel. 2007. “The Minister is Lay: Social Organization in New Paradigm Christianity.” Global Missiology. Vol.1, No. 5.
Love seems to be in the air for many of the red-shirted members of Hope Filipino. On this particular Sunday afternoon, the church-owned Nexus Auditorium, located in a shopping center in Singapore’s prominent Orchard Road, conveys the vibrancy of Valentine’s season. Instead of a familiar Christian song, setting the mood for the inflowing audience is one of Kenny G’s romantic hits, a tangible indication that this is not ordinary church. The Sunday service, redesigned for evangelistic purposes, expects a greater number of non-Christian visitors as a result of the pre-Valentine Matthew Care Group . With friends meeting and ushers greeting at the front door, the auditorium is in a warm atmosphere.
A new form of Protestant Christianity is gaining influence in many parts of urbanizing Asia today. But it remains overlooked by the academe. Considering the rapid growth of many of these churches in America, Miller (1997) is convinced that this culturally adaptive form of Christianity is bound to shape the future of the faith. Precipitated by the global movement of believers and such cultural forms as music and literature it has influenced, the rise of new paradigm churches in many parts of the world – Asia included – becomes increasingly visible (see Miller 1997; Miller 1998; Connell 2005; Cruz 2006; Cornelio 2006). Seoul, Manila, Bangkok, and Singapore are some of the Asian cities sheltering new paradigm churches today. But as the available literature mainly looks at the Western experience (see Miller 1997; Miller 1998; Connell 2005; Cruz 2006), this becomes a notable inquiry for academics observing religion in Asia.
By looking more closely at a new paradigm congregation in Singapore, this research attempts to one, provide a more enriching perspective on the rather limited material on new paradigm Christianity with specific emphasis on its social organization, and two, bring into academic discourse its contextualization within Asian modernity. The highly accessible social organization is characterized by a blurred distinction between clergy and laity, with the latter fulfilling many, if not all, important ministerial functions. New paradigm Christianity, in this sense, presents itself as a radical progression from the routinized forms of charisma one can anticipate in mainline Protestantism. The most pertinent sociological question deals with the ability of new paradigm Christianity to facilitate leadership development among its lay members so effectively that the church becomes central to the life-decisions of its adherents. How is church involvement viewed by its faithful? Do certain beliefs, principles, or thoughts condition social action within the congregation? What kind of social organization materializes out of these dynamics? A critical consideration is new paradigm Christianity’s promise of a postmodern reintegration of the profane with the sacred, a dichotomy generally reinforced by modernist consciousness in liberal Protestantism. Ensuing this reintegration is the empowering rereading of the belief in the individual priesthood of believers, which is further explained in light of late modernity or postmodernity.
Enriching the current literature is the unique positionality of this research’s empirical subject – a congregation of overseas professionals in a commercially advanced society. The analysis draws from the experience of Hope Filipino Singapore, a congregation subsumed under 2,500-strong Hope Church Singapore, which belongs to a missionary-sending new paradigm movement that originated in Bangkok, Thailand. At nine years, Hope Filipino sees more than 500 attending its Sunday service and weekly care group and discipleship activities. A couple of members and leaders are non-Filipinos, particularly those that pioneered the congregation. Though young, it is determined to bring 1,000 Filipinos into church by 2007. Relative to the empirical subjects examined in the existing literature, the congregation’s small yet increasing membership base presents an opportunity for a systematically closer analysis of its social organization. I conducted interviews with individuals carefully selected to provide balanced representation based on gender, leadership position, and length of stay in the church. A participant observation of a Sunday service also forms part of the fieldwork."
Love seems to be in the air for many of the red-shirted members of Hope Filipino. On this particular Sunday afternoon, the church-owned Nexus Auditorium, located in a shopping center in Singapore’s prominent Orchard Road, conveys the vibrancy of Valentine’s season. Instead of a familiar Christian song, setting the mood for the inflowing audience is one of Kenny G’s romantic hits, a tangible indication that this is not ordinary church. The Sunday service, redesigned for evangelistic purposes, expects a greater number of non-Christian visitors as a result of the pre-Valentine Matthew Care Group . With friends meeting and ushers greeting at the front door, the auditorium is in a warm atmosphere.
A new form of Protestant Christianity is gaining influence in many parts of urbanizing Asia today. But it remains overlooked by the academe. Considering the rapid growth of many of these churches in America, Miller (1997) is convinced that this culturally adaptive form of Christianity is bound to shape the future of the faith. Precipitated by the global movement of believers and such cultural forms as music and literature it has influenced, the rise of new paradigm churches in many parts of the world – Asia included – becomes increasingly visible (see Miller 1997; Miller 1998; Connell 2005; Cruz 2006; Cornelio 2006). Seoul, Manila, Bangkok, and Singapore are some of the Asian cities sheltering new paradigm churches today. But as the available literature mainly looks at the Western experience (see Miller 1997; Miller 1998; Connell 2005; Cruz 2006), this becomes a notable inquiry for academics observing religion in Asia.
By looking more closely at a new paradigm congregation in Singapore, this research attempts to one, provide a more enriching perspective on the rather limited material on new paradigm Christianity with specific emphasis on its social organization, and two, bring into academic discourse its contextualization within Asian modernity. The highly accessible social organization is characterized by a blurred distinction between clergy and laity, with the latter fulfilling many, if not all, important ministerial functions. New paradigm Christianity, in this sense, presents itself as a radical progression from the routinized forms of charisma one can anticipate in mainline Protestantism. The most pertinent sociological question deals with the ability of new paradigm Christianity to facilitate leadership development among its lay members so effectively that the church becomes central to the life-decisions of its adherents. How is church involvement viewed by its faithful? Do certain beliefs, principles, or thoughts condition social action within the congregation? What kind of social organization materializes out of these dynamics? A critical consideration is new paradigm Christianity’s promise of a postmodern reintegration of the profane with the sacred, a dichotomy generally reinforced by modernist consciousness in liberal Protestantism. Ensuing this reintegration is the empowering rereading of the belief in the individual priesthood of believers, which is further explained in light of late modernity or postmodernity.
Enriching the current literature is the unique positionality of this research’s empirical subject – a congregation of overseas professionals in a commercially advanced society. The analysis draws from the experience of Hope Filipino Singapore, a congregation subsumed under 2,500-strong Hope Church Singapore, which belongs to a missionary-sending new paradigm movement that originated in Bangkok, Thailand. At nine years, Hope Filipino sees more than 500 attending its Sunday service and weekly care group and discipleship activities. A couple of members and leaders are non-Filipinos, particularly those that pioneered the congregation. Though young, it is determined to bring 1,000 Filipinos into church by 2007. Relative to the empirical subjects examined in the existing literature, the congregation’s small yet increasing membership base presents an opportunity for a systematically closer analysis of its social organization. I conducted interviews with individuals carefully selected to provide balanced representation based on gender, leadership position, and length of stay in the church. A participant observation of a Sunday service also forms part of the fieldwork."
Research Interests:
This chapter proposes that a new prosperity gospel is rising. We call it the prosperity ethic. The ethic has two features: sacralizing self-help and celebrating consumption. Taken together, these features value upward mobility and invoke... more
This chapter proposes that a new prosperity gospel is rising. We call it the prosperity ethic. The ethic has two features: sacralizing self-help and celebrating consumption. Taken together, these features value upward mobility and invoke Biblical and Christian principles to justify practical rules to acquire wealth. The main difference of the prosperity ethic from the old prosperity gospel lies in the content. The old prosperity gospel relies heavily on the promise of financial miracle, which is activated through the power of confession and giving. The prosperity ethic, by contrast, emphasizes financial growth through self-help and other practical tips concerning investment and resource management. As a result of these emphases, the old prosperity gospel and the new prosperity ethic have attracted different audiences. The former is a message of hope for the poor. The latter works for the aspirational middle class. Our analysis draws from illustrations from selected preachers and authors who are invested in spiritual and material wealth. These observations are mainly based on our project on the prosperity gospel in the Philippines, but we see resonances elsewhere. We then explain these shifts in relation to the global market economy.
Citation:
Cornelio, Jayeel, and Erron Medina. 2021. "Prosperity ethic: The rise of the new prosperity gospel." In The Routledge International Handbook of Religion in Global Society, edited by Jayeel Cornelio, François Gauthier, Tuomas Martikainen and Linda Woodhead, 65-76. London and NY: Routledge.
Citation:
Cornelio, Jayeel, and Erron Medina. 2021. "Prosperity ethic: The rise of the new prosperity gospel." In The Routledge International Handbook of Religion in Global Society, edited by Jayeel Cornelio, François Gauthier, Tuomas Martikainen and Linda Woodhead, 65-76. London and NY: Routledge.
Research Interests: Religion, Christianity, Sociology of Religion, Theology, Religious Ethics, and 15 morePopular Culture and Religious Studies, Philippines, Pentecostal Theology, Religion and Social Change, Philippine Studies, Evangelical Theology, Megachurches, Religious Studies, Self-help, World Christianity, Prosperity Gospel, Theology and Religious Studies, Prosperity, Prosperity Theology, and Prosperity Ethic
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... more
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.
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.
Research Interests: Christianity, Asian Studies, Southeast Asian Studies, History of Christianity, Contemporary Christianity, and 15 moreEast Asian Studies, Pentecostal Theology, Pentecostalism, Neo-Pentecostalism, Megachurches, Charismatic Christianity, World Christianity, Global Christianity, Pentecostalism and Charismatics, Catholic Charismatic Renewal, History and Theology of Pentecostalism and Evangelicalism, Pentecostalismo, Pentecostal history, Charismatic Theology, and Asian Christianity
This introductory 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... more
This introductory 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.
Cornelio, Jayeel. 2020. "The State of Filipino Millennials: An Alternative View." In Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation, edited by Jayeel Cornelio. Manila: UST Publishing House.
Cornelio, Jayeel. 2020. "The State of Filipino Millennials: An Alternative View." In Rethinking Filipino Millennials: Alternative Perspectives on a Misunderstood Generation, edited by Jayeel Cornelio. Manila: UST Publishing House.
Research Interests: Sociology, Youth Studies, Youth Culture, Philippines, Youth Civic Engagement, and 15 moreChildren and Youth, Philippine Studies, Youth, Sociology of Youth, Filipino, Generations, Filipino Studies, Millennials, Filipino youth, Generation Z, Millennial generation, Filipino Youth Studies, Sociology of Generations, Sociology of Childhood and Youth, and Philippine Society and Culture
This chapter introduces the concept of 'theological nationalism', which refers to discursive claims made by religious groups about the Christian identity of the Philippines. They do so using theologically inspired justifications, which... more
This chapter introduces the concept of 'theological nationalism', which refers to discursive claims made by religious groups about the Christian identity of the Philippines. They do so using theologically inspired justifications, which invoke religious resources (like Scriptures and spiritual encounters) to argue for the divine destiny of the country as the only Christian nation in Asia. To this end, I will highlight discourses emanating not just from the Catholic Church but also other religious groups. Jose Mario Francisco has written important works analyzing official statements of the Catholic Church on the nation and nationalism. This chapter builds on his by also drawing on other emerging groups such as megachurches like Victory (Every Nation), evangelical churches like Jesus is Lord (JIL), and indigenous and Restorationist churches like Iglesia ni Cristo (Church of Christ) and the Kingdom of Jesus Christ (KJC). Towards the end, the chapter reflects on the consequences of theological nationalism for social and political life in the country.
Citation:
Cornelio, Jayeel. 2020. "Claiming the nation: Theological nationalism in the Philippines." In What Does Theology Do, Actually? Observing Theology and the Transcultural, edited by Matthew Robinson and Inja Inderst. Leipzig: EVA, pp. 149-165
Citation:
Cornelio, Jayeel. 2020. "Claiming the nation: Theological nationalism in the Philippines." In What Does Theology Do, Actually? Observing Theology and the Transcultural, edited by Matthew Robinson and Inja Inderst. Leipzig: EVA, pp. 149-165
Research Interests: Religion, Christianity, Sociology of Religion, Theology, Religion and Politics, and 15 morePolitics, Nationalism, Philippines, National Identity, Religious Studies (Theory And Methodology), Philippine Studies, Religion and Popular Culture, Nationalism and religion, Religious Studies, World Christianity, Church and State, Religious Nationalism, Christian Studies, Theological studies, and Asian Christianity
This chapter offers new ways of critically assessing the vibrancy of Christianity in the Philippines. The premise is that it is diverse. While it is important to discuss the fortunes of Catholicism, the dominant religion, it is also... more
This chapter offers new ways of critically assessing the vibrancy of Christianity in the Philippines. The premise is that it is diverse. While it is important to discuss the fortunes of Catholicism, the dominant religion, it is also crucial for new analyses to factor in the emergence of new religious groups. In other words, the analytical way forward is to frame the discussion in terms of Christianities in the Philippines. To spell out their salient attributes is the aim of this chapter. In the latter part consideration will be given to how Roman Catholicism fares in relation to this diversity.
The first point is that Christianity in the Philippines is militant. In the literature, Militant Christianity refers to fundamentalism and its triumphalist disposition toward different spheres of society. These facets have some local resonances. Although many new groups and denominations have emerged over the years, their general theological character is fundamentalist, which spills over into their political choices. In this sense, the religious economy, while competitive, also has a predictable and dominant trait.
The second characteristic is that it is global. The global expansion of many groups has been made possible by the movement of Filipinos to work around the world. But explaining it only in this manner is no longer adequate. I will argue that the global character of Filipino Christianity is a result too of a postcolonial assertion. Many religious leaders are convinced that Filipinos have a calling to evangelize the world.
The chapter ends by situating Roman Catholicism in relation to these developments. While other Christian groups are asserting themselves in militant and global ways, there are indications that Roman Catholicism’s influence in the public sphere is waning.
The first point is that Christianity in the Philippines is militant. In the literature, Militant Christianity refers to fundamentalism and its triumphalist disposition toward different spheres of society. These facets have some local resonances. Although many new groups and denominations have emerged over the years, their general theological character is fundamentalist, which spills over into their political choices. In this sense, the religious economy, while competitive, also has a predictable and dominant trait.
The second characteristic is that it is global. The global expansion of many groups has been made possible by the movement of Filipinos to work around the world. But explaining it only in this manner is no longer adequate. I will argue that the global character of Filipino Christianity is a result too of a postcolonial assertion. Many religious leaders are convinced that Filipinos have a calling to evangelize the world.
The chapter ends by situating Roman Catholicism in relation to these developments. While other Christian groups are asserting themselves in militant and global ways, there are indications that Roman Catholicism’s influence in the public sphere is waning.
Research Interests: Religion, Christianity, Sociology of Religion, Globalization, Catholic Studies, and 15 moreReligion and Politics, Philippines, Popular/Folk Catholicism, Religion and Globalization, Evangelicalism, Evangelical movements, Religion and Modernity, World Religions, Evangelical Theology, Roman Catholicism, Religious Fundamentalism, Catholic Church History, Asian Christian Theology, Asian Christianity, and Militant
Entry in The SAGE Encyclopedia of the Sociology of Religion (2020)
Research Interests:
The Philippines, an archipelago of more than 7,000 islands, is one of the emerging economies in Southeast Asia. It is seen as a bright spot in the region, the economies of which are generally slowing down. The World Bank considers it a... more
The Philippines, an archipelago of more than 7,000 islands, is one of the emerging economies in Southeast Asia. It is seen as a bright spot in the region, the economies of which are generally slowing down. The World Bank considers it a "strong performer" given its sustained economic growth and the reduction of extreme poverty in recent years. One of its assets, formerly seen as a liability, is its very young population.
Recent figures show that around 52 percent of the total population, estimated at more than 100 million now, are below 24 years old. Around 20 percent of the population are teenagers. They are growing up in a fast-changing environment. Poverty incidence of Filipino families has declined from 21 percent in 2006 to 16.5 percent in 2015 (Philippine Statistics Authority, 2016a). This means that fewer families now live below the poverty threshold, which is the income needed to meet needs in food, clothing, housing, transportation, health, and education; calculated at a monthly income of around $180.00 for a family of five (Philippine Statistics Authority, 2016a).
The population's youthfulness stands in contrast to the aging character of other advanced economies in Asia. At the moment, more than 60 percent of its population is in the labor force (15 to 64 years old). Given the current population structure, the economic potential of more young people in years to come is secure according to some experts (Whaley, 2012). In fact, projections show that the Philippines will be the youngest country in Southeast Asia by 2050. Economists believe that the demographic dividend will make the country outperform even the economies of northern Europe (Mendoza et al., 2014). Policy experts consider the youthfulness of the Philippines to be a promising asset that industries can take advantage of to shore up productivity and innovation. In recent years, the biggest contributors to gross national income have been the sectors of industry (e.g. manufacturing, construction) and service (e.g. real estate, trade, transportation, and communication) (PSA, 2016).
There seems to be a positive take on the role of the youth in keeping the momentum of the Philippine economy. In fact, the term "millennial" has caught on and analysts often employ it to refer to an innovative generation that is able to shape consumption, travel, politics, and society at large. That they are driven, mobile, and passionate is one of the dominant narratives insofar as the Philippines' young people are concerned (see Mariano, 2016). In fact, a yearbook on the Filipino youth celebrates their achievements in politics, media, sports, and education (Leung, 2009). At the same time, young people, taken as a whole, are seen as game-changers in terms of politics in the country. They are also seen to be technologically driven: 76 percent of teenagers (15 to 19 years old) own a cellular phone; 60 percent of individuals in the same age bracket use the internet (DRDF and UPPI, 2014).
These recent developments provide opportunities for young people. This is why strides have been made in certain areas such as literacy and education. And yet there are also other issues that need to be addressed in such areas as health, political participation, and inequalities. At the same time they are growing up at time when significant changes are taking place within the social institutions of religion and the family. These issues and how young Filipinos navigate them are discussed throughout this entry.
Recent figures show that around 52 percent of the total population, estimated at more than 100 million now, are below 24 years old. Around 20 percent of the population are teenagers. They are growing up in a fast-changing environment. Poverty incidence of Filipino families has declined from 21 percent in 2006 to 16.5 percent in 2015 (Philippine Statistics Authority, 2016a). This means that fewer families now live below the poverty threshold, which is the income needed to meet needs in food, clothing, housing, transportation, health, and education; calculated at a monthly income of around $180.00 for a family of five (Philippine Statistics Authority, 2016a).
The population's youthfulness stands in contrast to the aging character of other advanced economies in Asia. At the moment, more than 60 percent of its population is in the labor force (15 to 64 years old). Given the current population structure, the economic potential of more young people in years to come is secure according to some experts (Whaley, 2012). In fact, projections show that the Philippines will be the youngest country in Southeast Asia by 2050. Economists believe that the demographic dividend will make the country outperform even the economies of northern Europe (Mendoza et al., 2014). Policy experts consider the youthfulness of the Philippines to be a promising asset that industries can take advantage of to shore up productivity and innovation. In recent years, the biggest contributors to gross national income have been the sectors of industry (e.g. manufacturing, construction) and service (e.g. real estate, trade, transportation, and communication) (PSA, 2016).
There seems to be a positive take on the role of the youth in keeping the momentum of the Philippine economy. In fact, the term "millennial" has caught on and analysts often employ it to refer to an innovative generation that is able to shape consumption, travel, politics, and society at large. That they are driven, mobile, and passionate is one of the dominant narratives insofar as the Philippines' young people are concerned (see Mariano, 2016). In fact, a yearbook on the Filipino youth celebrates their achievements in politics, media, sports, and education (Leung, 2009). At the same time, young people, taken as a whole, are seen as game-changers in terms of politics in the country. They are also seen to be technologically driven: 76 percent of teenagers (15 to 19 years old) own a cellular phone; 60 percent of individuals in the same age bracket use the internet (DRDF and UPPI, 2014).
These recent developments provide opportunities for young people. This is why strides have been made in certain areas such as literacy and education. And yet there are also other issues that need to be addressed in such areas as health, political participation, and inequalities. At the same time they are growing up at time when significant changes are taking place within the social institutions of religion and the family. These issues and how young Filipinos navigate them are discussed throughout this entry.
Research Interests: Sociology of Children and Childhood, Youth Studies, Youth Culture, Philippines, Positive Youth Development, and 14 moreYouth Civic Engagement, Youth Subcultures, Children and Youth, Philippine Studies, Youth Political Participation, Teenagers, Youth, Children, Sociology of Youth, Youth development, Youth empowerment, Filipino Youth Studies, Philippine education, and Sociology of Childhood and Youth
What are the challenges confronting religious education in Catholic schools? Understanding first the very context of young people is key to recognizing the gaps in religious education. The sociological input can help in making sense why... more
What are the challenges confronting religious education in Catholic schools? Understanding first the very context of young people is key to recognizing the gaps in religious education. The sociological input can help in making sense why for some teachers "Catholic education is failing in the Philippines." In terms of pastoral work, this question is also important in pondering how the faith can remain accessible and applicable for Filipino Catholic youth. Many might not realize that even if the Philippines is predominantly Catholic, only a very small minority have access to Catholic schools.
As this chapter will spell out, religious education offered by Catholic schools in the Philippines has a more fundamental issue to confront - its relevance. In this light, the problem of religious education is not only that it is boring, in which the implicit expectation is for students to receive religious ideas as cold facts. There are far bigger social contexts confronting religious education. It has to compete for space, time, and attention with other subjects that both parents and students might see as more valuable for later success in life. At the same time, it has to confront questions about religious diversity and changing moral worldviews. If religious education were to become a beacon of hope, it needs to first comprehend the unique situation of its intended audience, the youth.
As this chapter will spell out, religious education offered by Catholic schools in the Philippines has a more fundamental issue to confront - its relevance. In this light, the problem of religious education is not only that it is boring, in which the implicit expectation is for students to receive religious ideas as cold facts. There are far bigger social contexts confronting religious education. It has to compete for space, time, and attention with other subjects that both parents and students might see as more valuable for later success in life. At the same time, it has to confront questions about religious diversity and changing moral worldviews. If religious education were to become a beacon of hope, it needs to first comprehend the unique situation of its intended audience, the youth.
Research Interests: Christianity, Education, Youth Studies, Religious Education, Youth Culture, and 12 morePhilippines, Young People, Catholicism, Youth, Youth development, School, Catholic Religious Education, Young Learners, Christian Religious Education, Catholic Schools, Religious and Moral Education, and Multicultural Religious Education
This chapter appears in the edited volume 'Pentecostal Megachurches in Southeast Asia'. Drawing from the experience of Jesus is Lord (JIL), one of the biggest Charismatic groups in the Philippines, the chapter presents how megachurch... more
This chapter appears in the edited volume 'Pentecostal Megachurches in Southeast Asia'. Drawing from the experience of Jesus is Lord (JIL), one of the biggest Charismatic groups in the Philippines, the chapter presents how megachurch Christianity undergoes indigenization. Some of its key findings are as follows: Indigenization takes shape in the form of JIL's religious nationalism. It is active in national politics, having fielded its own candidates in the country's top positions. Furthermore, the chapter shows how megachurch Christianity is not necessarily taking shape among aspirational middle class. That megachurches attract the middle class is a point that is repeatedly rehearsed in the literature.
Research Interests: Religion, Christianity, Sociology of Religion, Southeast Asian Studies, Religion and Politics, and 19 moreContemporary Christianity, Philippines, Evangelicalism, Pentecostalism, Evangelical movements, Evangelical Theology, Indigenous Christianity, Church, Megachurches, Religious Studies, Charismatic Christianity, Church and State, Pentecostalism and Charismatics, Religious Nationalism, Theology and Religious Studies, Christian Studies, Charismatic Movement, Pentecostal studies, and Global Pentecostalism
This chapter begins by considering the definition of an online political troll. We argue that in the Philippines, as in many other contexts, one needs to be careful in approaching such a contested term. We then look at the role of the... more
This chapter begins by considering the definition of an online political troll. We argue that in the Philippines, as in many other contexts, one needs to be careful in approaching such a contested term. We then look at the role of the online political troll in Philippine politics. We attend to how they have gained unprecedented popularity through the distinct dynamics of the country's democracy but also to how they have undermined the possibility of making better this very same democracy. We conclude by turning to normative frameworks that might help the public sphere move away from the pernicious predominance of toxic online political trolling. We suggest two particular approaches to re-imagining the country's media so that it could move toward a mode democratic future.
http://www.ateneo.edu/ateneopress/product/duterte-reader-critical-essays-rodrigo-dutertes-early-presidency
http://www.ateneo.edu/ateneopress/product/duterte-reader-critical-essays-rodrigo-dutertes-early-presidency
Research Interests:
Cornelio, Jayeel. 2017. "Religious worlding: Christianity and the new production of space in the Philippines." In Juliette Köning and Gwenaël Njoto-Feillard, eds. New religiosities, modern capitalism, and moral complexities in Southeast... more
Cornelio, Jayeel. 2017. "Religious worlding: Christianity and the new production of space in the Philippines." In Juliette Köning and Gwenaël Njoto-Feillard, eds. New religiosities, modern capitalism, and moral complexities in Southeast Asia, 169-198. Singapore: Palgrave Macmillan
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This chapter shows that a new mode of religious competition is now taking shape in the Philippines. It involves the production of space in the form of religious worlding. Religious worlding refers to the strategy of religious organizations to build physical constructions that demonstrate a clear global outlook underpinned by the desire for the superlative and the claim to be a religious center. In the Philippines, it involves the construction of religious spaces with an attempt for the grandiose and the repositioning of the country as a new center for new interpretations of Christianity. This chapter draws from the experience of four influential religious groups in the Philippines today: Iglesia ni Cristo (INC), the Kingdom of Jesus Christ (KJC), Every Nation, and El Shaddai.
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This chapter shows that a new mode of religious competition is now taking shape in the Philippines. It involves the production of space in the form of religious worlding. Religious worlding refers to the strategy of religious organizations to build physical constructions that demonstrate a clear global outlook underpinned by the desire for the superlative and the claim to be a religious center. In the Philippines, it involves the construction of religious spaces with an attempt for the grandiose and the repositioning of the country as a new center for new interpretations of Christianity. This chapter draws from the experience of four influential religious groups in the Philippines today: Iglesia ni Cristo (INC), the Kingdom of Jesus Christ (KJC), Every Nation, and El Shaddai.
Research Interests: Religion, Christianity, New Religious Movements, Sociology of Religion, Urban Geography, and 19 moreSoutheast Asian Studies, Catholic Studies, Space and Place, Urban Anthropology, Popular Culture and Religious Studies, Urban Studies, Philippines, Urban Sociology, World Christianities, Philippine Studies, Religious Studies, World Christianity, Catholic Church, Worlding, Theology and Religious Studies, Christian Studies, Architecture and Public Spaces, Globalized New Religious Movements, and religious worlding
http://www.springer.com/gp/book/9783662481585 This chapter looks into the interplay of indigenous education and global citizenship in the Philippines. The country is one of the first nations in Asia to have passed a law recognizing the... more
http://www.springer.com/gp/book/9783662481585
This chapter looks into the interplay of indigenous education and global citizenship in the Philippines. The country is one of the first nations in Asia to have passed a law recognizing the specific needs of its indigenous people (IP). In 1997, the Indigenous People’s Rights Act was passed into law to ensure that IPs have
access to basic health and education. But much has remained wanting in its implementation even after two decades. This chapter spells out first the historical development and the emergent conceptualization of indigenous education insofar as
national policy is concerned. After which, local experiences of indigenous education are considered – particularly, the case of a local school in Bukidnon, the Apu Palamguwan Cultural Education Center; and an institutional program, the Philippine’s Response to Indigenous Peoples’ and Muslim Education. The chapter concludes by considering whether or not the concept of global citizenship is understood at the level of both policy and local experience.
This chapter looks into the interplay of indigenous education and global citizenship in the Philippines. The country is one of the first nations in Asia to have passed a law recognizing the specific needs of its indigenous people (IP). In 1997, the Indigenous People’s Rights Act was passed into law to ensure that IPs have
access to basic health and education. But much has remained wanting in its implementation even after two decades. This chapter spells out first the historical development and the emergent conceptualization of indigenous education insofar as
national policy is concerned. After which, local experiences of indigenous education are considered – particularly, the case of a local school in Bukidnon, the Apu Palamguwan Cultural Education Center; and an institutional program, the Philippine’s Response to Indigenous Peoples’ and Muslim Education. The chapter concludes by considering whether or not the concept of global citizenship is understood at the level of both policy and local experience.
Research Interests: Asian Studies, Education, Indigenous Studies, Southeast Asian Studies, Indigenous Languages, and 12 moreIndigenous education, Global Citizenship, Indigenous Knowledge, Philippines, Education for Citizenship, Education Policy, Indigenous Peoples Rights, Indigenous Peoples, Philippine Studies, Citizenship, IPRA law, and IPED in the Philippines
Research Interests:
This chapter attempts to map out the different trends concerning youth and religion in East and Southeast Asia today. By drawing from case studies from various parts of the region, five trends have been identified: conversion,... more
This chapter attempts to map out the different trends concerning youth and religion in East and Southeast Asia today. By drawing from case studies from various parts of the region, five trends have been identified: conversion, intensification, identity construction, social engagement, and political participation. Invoking the coexistence thesis, these trends demonstrate that there is no one narrative or linear direction concerning the fortunes of religion among young people in the region. In the latter section, the chapter draws from these case studies to identify the social conditions that account for the flourishing of religion among these youth. These are all tied to social change brought about by economic growth and its challenges in the region. As an intervention in the literature, the chapter hopes to stimulate interest in conducting large-scale and comparative studies on youth and religion in East and Southeast Asia.
Research Interests: Religion, Sociology of Religion, Southeast Asian Studies, Sociology of Children and Childhood, Youth Studies, and 15 moreEast Asia, Religious Pluralism, Southeast Asia, Popular Culture and Religious Studies, Religious Conversion, Youth Culture, East Asian Studies, Secularization, Children and Youth, Religious Experience, Youth, Religious Studies, Sociology of Youth, Youth development, and Childhood studies
"The novel inquiry into the sociology of prayer typically approaches prayer as a social phenomenon by looking at its nature or the different ways it is carried out by individuals today. Indeed, as my research with undergraduates involved... more
"The novel inquiry into the sociology of prayer typically approaches prayer as a social phenomenon by looking at its nature or the different ways it is carried out by individuals today. Indeed, as my research with undergraduates involved in Catholic organisations in various universities in Metro Manila demonstrates, prayer is treated as a conversation with God. As an informant puts it, “God is like my trashcan because I get to throw at Him all the dirty things in me…In return, God listens to me and answers my prayers”.
This chapter, however, presents a different angle by giving attention instead to the different ways prayers are enacted as conversations and are therefore answered. For many of my informants, God answers through people, circumstances, and even mediating technologies such as the radio and the internet. Personal realisations drawn from these are not just food for thought. They are taken as divine answers and help for the day.
By looking at the nuances of answered prayers or how God is perceived by my informants to respond to their prayers, a case can be made that God in the end does not speak in mysterious ways. He is immanent by intervening in daily affairs, personal as a friend, and creatively experiential by being evocative through technology. This condition contests the common understanding of institutional Catholicism as a religion of difference in which God may be approached through the intermediation of the Church, sacraments, or even saints. The sociology of answered prayers, therefore, also reveals contemporary nuances of God. It is in this light that the chapter is a contribution to this edited volume on the sociology of prayer."
This chapter, however, presents a different angle by giving attention instead to the different ways prayers are enacted as conversations and are therefore answered. For many of my informants, God answers through people, circumstances, and even mediating technologies such as the radio and the internet. Personal realisations drawn from these are not just food for thought. They are taken as divine answers and help for the day.
By looking at the nuances of answered prayers or how God is perceived by my informants to respond to their prayers, a case can be made that God in the end does not speak in mysterious ways. He is immanent by intervening in daily affairs, personal as a friend, and creatively experiential by being evocative through technology. This condition contests the common understanding of institutional Catholicism as a religion of difference in which God may be approached through the intermediation of the Church, sacraments, or even saints. The sociology of answered prayers, therefore, also reveals contemporary nuances of God. It is in this light that the chapter is a contribution to this edited volume on the sociology of prayer."
Research Interests: Religion, Christianity, Sociology of Religion, Youth Studies, Catholic Studies, and 18 moreContemporary Christianity, Prayer, Youth Culture, Philippines, Filipino Catholic youth, Youth, Filipino, Image of God, Imago Dei, Youth and Religion, Catholic Church, Spirituality and Prayer, Filipino youth, Images of God, Filipino Youth Studies, Sociology of Prayer, Religion and Youth In the Philippines, and Reigious Studies
Cornelio, Jayeel and Timothy Salera. 2015. Youth in interfaith dialogue: Intercultural understanding and its implications on education in the Philippines. In: Grundmann, Christoffer, ed. Interreligious dialogue: An anthology of voices... more
Cornelio, Jayeel and Timothy Salera. 2015. Youth in interfaith dialogue: Intercultural understanding and its implications on education in the Philippines. In: Grundmann, Christoffer, ed. Interreligious dialogue: An anthology of voices bridging cultural and religious divide, pp. 155-168. Winona, MN: Anselm Academic
This article, condensed for use in this book (originally a journal article), reports about the results of interviews with twenty-two embers of a Muslim-Christian program in Manila. The authors first screen some of the most current literature on interreligious/interfaith dialogue before introducing the project and sharing their findings. They identify, above all, the encounter between persons, the establishment of friendships, and the collective participation in local community affairs as the most important elements for cultivating intercultural and interreligious understanding - not discussion of questions of controversial doctrines - and call the project a "living dialogue" and a "dialogue of cooperation."
This article, condensed for use in this book (originally a journal article), reports about the results of interviews with twenty-two embers of a Muslim-Christian program in Manila. The authors first screen some of the most current literature on interreligious/interfaith dialogue before introducing the project and sharing their findings. They identify, above all, the encounter between persons, the establishment of friendships, and the collective participation in local community affairs as the most important elements for cultivating intercultural and interreligious understanding - not discussion of questions of controversial doctrines - and call the project a "living dialogue" and a "dialogue of cooperation."
Research Interests: Youth Studies, Dialogue, Youth Culture, Philippines, Interfaith Discourse, and 16 moreMuslim-Christian Relation, Muslim-Christian Relations, Interreligious Dialogue and Education, Interreligious Dialogue, Christian-Muslim Dialogue, Intercultural dialogue, Inter-religious Dialogue, Interfaith Dialogue, Ecumenical dialogues, Ecumenical and Interfaith Dialogue, Youth, Interfaith Studies, Peacemaking and Interfaith Dialogue, Christian-Muslim Relations, Interreligious Studies, and Inter religious and Interfaith Dialogue
Cornelio, Jayeel. 2014. “Young People and Golden Rule Catholicism in the Philippines: The case of religiously involved Filipino students.” In Giselle Vincett, ed., Christianity in the Modern World: Changes and Controversies, 11-36.... more
Cornelio, Jayeel. 2014. “Young People and Golden Rule Catholicism in
the Philippines: The case of religiously involved Filipino students.” In Giselle Vincett, ed., Christianity in the Modern World: Changes and Controversies, 11-36. Aldershot: Ashgate.
the Philippines: The case of religiously involved Filipino students.” In Giselle Vincett, ed., Christianity in the Modern World: Changes and Controversies, 11-36. Aldershot: Ashgate.
Research Interests:
"From the introduction: The first section offers a brief historical overview of the concept of secularization and how it has become a master narrative in thinking about religion and modernization. The master narrative, however, can be... more
"From the introduction:
The first section offers a brief historical overview of the concept of secularization and how it has become a master narrative in thinking about religion and modernization. The master narrative, however, can be problematic and has been contested in terms of what secularization really means and whether it is indeed a linear process. To address these problems, I then present the different nuances by which the concept of secularization has been clarified and explained. But again, because of its status as a master narrative, its relevance to the vibrant state of religion in other societies has been called into question. From thereon, I would suggest that perhaps the question “is religion dying?” needs to be rephrased to allow other analytical possibilities. The last section deals with the “coexistence thesis” in which secularization is just one of the trends concerning religious change in the world today."
The first section offers a brief historical overview of the concept of secularization and how it has become a master narrative in thinking about religion and modernization. The master narrative, however, can be problematic and has been contested in terms of what secularization really means and whether it is indeed a linear process. To address these problems, I then present the different nuances by which the concept of secularization has been clarified and explained. But again, because of its status as a master narrative, its relevance to the vibrant state of religion in other societies has been called into question. From thereon, I would suggest that perhaps the question “is religion dying?” needs to be rephrased to allow other analytical possibilities. The last section deals with the “coexistence thesis” in which secularization is just one of the trends concerning religious change in the world today."
Research Interests:
"Cornelio, Jayeel. 2009. “The New Face of Global Evangelism: Virtualizing Spiritual Experience.” In Francis Lim, ed., Mediating Piety: Religion and Technology in Asia. Leiden: Brill. Book Abstract: A timely and groundbreaking work,... more
"Cornelio, Jayeel. 2009. “The New Face of Global Evangelism: Virtualizing Spiritual Experience.” In Francis Lim, ed., Mediating Piety: Religion and Technology in Asia. Leiden: Brill.
Book Abstract:
A timely and groundbreaking work, here is a comprehensive analysis of the interactions between religion and technology in Asia today. How does the use of technology affect people's experience of spirituality and the formation of religious identity and community? How do developments in the latest technological breakthroughs such as the Internet influence the ways people constitute themselves as social beings, and how does it shape their experience of the sacred and the divine? Conversely, to what extent, and in what ways do religious beliefs and practices shape people’s attitude towards new technology and its deployment? Combining wide-ranging empirical investigations and sophisticated theoretical reflections, this book demonstrates how the technological and the religious often intersect with the political, thereby elucidating the complex relationships between spirituality, social and identity formation, sovereignty and power.
"
Book Abstract:
A timely and groundbreaking work, here is a comprehensive analysis of the interactions between religion and technology in Asia today. How does the use of technology affect people's experience of spirituality and the formation of religious identity and community? How do developments in the latest technological breakthroughs such as the Internet influence the ways people constitute themselves as social beings, and how does it shape their experience of the sacred and the divine? Conversely, to what extent, and in what ways do religious beliefs and practices shape people’s attitude towards new technology and its deployment? Combining wide-ranging empirical investigations and sophisticated theoretical reflections, this book demonstrates how the technological and the religious often intersect with the political, thereby elucidating the complex relationships between spirituality, social and identity formation, sovereignty and power.
"
Research Interests:
Cornelio, Jayeel. 2008. “New Paradigm Christianity and Commitment-formation: The Case of Hope Filipino (Singapore).” In Abby Day, ed., Religion and the Individual: Belief, Practice, Identity, 65-77. Aldershot: Ashgate Book Abstract:... more
Cornelio, Jayeel. 2008. “New Paradigm Christianity and Commitment-formation: The Case of Hope Filipino (Singapore).” In Abby Day, ed., Religion and the Individual: Belief, Practice, Identity, 65-77. Aldershot: Ashgate
Book Abstract:
What does religion mean to the individual?
How are people religious and what do their beliefs, practices and identities mean to them?
The individual's place within studies of religion has tended to be overlooked recently in favour of macro analyses. Religion and the Individual draws together authors from around the world to explore belief, practice and identity. Using original case studies and other work firmly placed in the empirical, contributors discuss what religious belief means to the individual. They examine how people embody what religion means to them through practice, considering the different meanings that people attach to religion and the social expressions of their personal understandings and the ways in which religion shapes how people see themselves in relation to others. This work is cross-cultural, with contributions from Asia, Europe and North America.
Contents: Introduction, Abby Day; Part I Belief: Cultural intensification: a theory for religion, Douglas Davies; Speaking personally: women making meaning through subjectivised belief, Janet Eccles; Young people's spirituality and the meaning of prayer, Sylvia Collins-Mayo; Who are the believers of religion in China?, Xiaowen Lu, Richard O'Leary and Yaojun Li. Part II Practice: New paradigm Christianity and commitment-formation: the case of Hope Filipino (Singapore), Jayeel Serrano Cornelio; A peaceable common: gathered wisdom from exemplar Muslim and Christian peacemakers, Kevin S. Reimer, Alvin C. Dueck, Joshua P. Morgan and Deborah E. Kessel; Autonomous conformism – the paradox of entrepreneurial Protestantism. Spring harvest: a case study, Rob Warner; Social vs. spiritual capital in explaining philanthropic giving in a Muslim setting: the case of Turkey, Ali Çarkoglu. Part III Identity: Development of the religious self: a theoretical foundation for measuring religious identity, David M. Bell; Accommodating the individual and the social, the religious and the secular: modelling the parameters of discourse in 'religious' contexts, Peter Collins; Religion and the individual: a socio-legal perspective, Russell Sandberg; Freedom in chains: religion as an enabler and constraint in the lives of gay male Anglican clergy, Michael Keenan; Religious identity and millenarian belief in Santo Daime, Andrew Dawson; Index.
About the Editor: Dr Abby Day is based at the University of Sussex, UK.
Reviews: 'This volume brings together a significant set of reflections on the meaning of religion for the individual as well as society. In doing so it makes a timely and valuable contribution to our understanding both of individualizing tendencies within religion, and of appropriate theoretical and methodological responses to that shift.'
Professor Linda Woodhead, Director AHRC/ESRC Religion and Society Programme, Lancaster University, UK
Book Abstract:
What does religion mean to the individual?
How are people religious and what do their beliefs, practices and identities mean to them?
The individual's place within studies of religion has tended to be overlooked recently in favour of macro analyses. Religion and the Individual draws together authors from around the world to explore belief, practice and identity. Using original case studies and other work firmly placed in the empirical, contributors discuss what religious belief means to the individual. They examine how people embody what religion means to them through practice, considering the different meanings that people attach to religion and the social expressions of their personal understandings and the ways in which religion shapes how people see themselves in relation to others. This work is cross-cultural, with contributions from Asia, Europe and North America.
Contents: Introduction, Abby Day; Part I Belief: Cultural intensification: a theory for religion, Douglas Davies; Speaking personally: women making meaning through subjectivised belief, Janet Eccles; Young people's spirituality and the meaning of prayer, Sylvia Collins-Mayo; Who are the believers of religion in China?, Xiaowen Lu, Richard O'Leary and Yaojun Li. Part II Practice: New paradigm Christianity and commitment-formation: the case of Hope Filipino (Singapore), Jayeel Serrano Cornelio; A peaceable common: gathered wisdom from exemplar Muslim and Christian peacemakers, Kevin S. Reimer, Alvin C. Dueck, Joshua P. Morgan and Deborah E. Kessel; Autonomous conformism – the paradox of entrepreneurial Protestantism. Spring harvest: a case study, Rob Warner; Social vs. spiritual capital in explaining philanthropic giving in a Muslim setting: the case of Turkey, Ali Çarkoglu. Part III Identity: Development of the religious self: a theoretical foundation for measuring religious identity, David M. Bell; Accommodating the individual and the social, the religious and the secular: modelling the parameters of discourse in 'religious' contexts, Peter Collins; Religion and the individual: a socio-legal perspective, Russell Sandberg; Freedom in chains: religion as an enabler and constraint in the lives of gay male Anglican clergy, Michael Keenan; Religious identity and millenarian belief in Santo Daime, Andrew Dawson; Index.
About the Editor: Dr Abby Day is based at the University of Sussex, UK.
Reviews: 'This volume brings together a significant set of reflections on the meaning of religion for the individual as well as society. In doing so it makes a timely and valuable contribution to our understanding both of individualizing tendencies within religion, and of appropriate theoretical and methodological responses to that shift.'
Professor Linda Woodhead, Director AHRC/ESRC Religion and Society Programme, Lancaster University, UK
Research Interests:
Young people are deeply implicated in the Marawi siege. Many commentaries and studies view them in either of two ways. On the one hand, they are the sector characterized as most vulnerable to radicalization. Researchers focus on the... more
Young people are deeply implicated in the Marawi siege. Many commentaries and studies view them in either of two ways. On the one hand, they are the sector characterized as most vulnerable to radicalization. Researchers focus on the factors that lead them to violent extremism (Casey and Pottebaum 2018). But on the other hand, they are also characterized as passive victims needing relief and protection (Haynes and Tanner 2015). While these depictions may be legitimate in their own ways, they contradict each other. They are either perpetrators of violence or its victims. But they also share important similarities. These depictions derive from deep concerns about the wellbeing of young people in conflict situations. This sentiment is valid because they ought to be enjoying their youth and discovering their talents and abilities at school.
And yet both depictions also share a problematic assumption. That they are either prone to violence or victims of conflict frames young people as a social problem at the same time, taking them as a social problem evidently carries a moral undertone: While some may be driven by a sense of righteous indignation, some others may be carried away by their ignorance (Hughes 2016). These frames, taken together, are blind to the youths’ potential contributions as effective agents of change, especially in post-conflict reconstruction.
And yet both depictions also share a problematic assumption. That they are either prone to violence or victims of conflict frames young people as a social problem at the same time, taking them as a social problem evidently carries a moral undertone: While some may be driven by a sense of righteous indignation, some others may be carried away by their ignorance (Hughes 2016). These frames, taken together, are blind to the youths’ potential contributions as effective agents of change, especially in post-conflict reconstruction.
Research Interests: Peace and Conflict Studies, Youth Studies, Children and Youth, Youth Violence, Postconflict Peacebuilding and Everyday Priorities, and 9 morePeacebuilding, Youth, Sociology of Youth, Aspirations, Post Conflict Peacebuilding, Postconflict Stuides, Postconflict Reconstruction, Maranao, and Marawi city
This paper presents preliminary results of my on-going investigation into the role of religion in the response to climate change while also spelling out some of the salient features of the Catholic response in the Philippines. It is in... more
This paper presents preliminary results of my on-going investigation into the role of religion in the response to climate change while also spelling out some of the salient features of the Catholic response in the Philippines. It is in this way that the paper contributes to the 3rd AFC roundtable on religion and its future in Southeast Asia. After all, the future of religion in the region, as in other parts of the world, does not lie exclusively in the successful conversion of new members. If religious organizations were to remain relevant especially in developing countries, their contemporary efforts would have to address socio-political issues as well. Among them the problem of climate change has far-reaching consequences for sustaining people’s basic needs.
Research Interests:
High Chair. Issue 22. Special issue on historical revisionism.
Available from: http://highchair.com.ph/issue_22/22_cornelio_faintheartbeat.htm
Available from: http://highchair.com.ph/issue_22/22_cornelio_faintheartbeat.htm
Research Interests:
Cornelio, Jayeel. 2008. “It’s Not Just about Food: The Ordinary Experience of Eating among Filipina Domestic Helpers in Singapore’s Lucky Plaza.” International Sociological Association E-Bulletin. 10 (July): 81-107. With three decades... more
Cornelio, Jayeel. 2008. “It’s Not Just about Food: The Ordinary Experience of Eating among Filipina Domestic Helpers in Singapore’s Lucky Plaza.” International Sociological Association E-Bulletin. 10 (July): 81-107.
With three decades of thriving commercialism as a mall in Singapore, Lucky Plaza has unquestionably undergone tremendous changes, both physically and sociologically. Lucky Plaza’s establishment in the late 1970s was welcomed as a major enhancement to the shopping experience of individuals frequenting Orchard Road, the center of consumerism in Singapore (Ong, 1979). It was, in fact, the largest mall which provided better facilities and more shopping options. Despite the elitist pricing, it bragged choices and availability as its main convenience. Accessible by bus, Lucky Plaza showcased many shops selling jewelry, cameras, electrical appliances, clothing, antiques, flowers, and even medicines. Many of these shops have been replaced since then. Nevertheless, jewelry and camera shops remain to dominate the area. In her research, Ong (1979) pointed out that more than 75% of Lucky Plaza’s shoppers were Chinese. In terms of age, more than 80% were between 15 – 34 years old. 72% belonged to the middle and upper classes, whose education and income were expectedly higher. Evidently, the posh reputation was vindicated by the target market. By virtue of its origins, there was no way that Lucky Plaza would have adopted the reputation it has today.
It was in the 1980’s, when Lucky Plaza started engaging with an emerging market in the Filipino workforce – largely the Filipina domestic helpers (Wong, 1998; Zhang, 2005). Remittance centers offered the most competitive transaction fee to the Philippines, snack bars sold Filipino delicacies and cuisine, and telecommunication companies gave the best deal to call loved ones in the Philippines. Arguably, although shops remained open to the more affluent public, the blatantly targeted commercialism opened the social door of Lucky Plaza to an ethnoscape that is distinctly Filipino. Such ethnoscape is characteristically a modern phenomenon ushered in by the processes of transnational movement and economic globalization that countries such as Singapore and the Philippines are well engaged in (Appadurai, 2004). For the thriving Filipino activities inside, the mall today is endeared to many of its frequenters as “Little Manila” or “Little Philippines” (Zhang, 2005). The Filipino ethnoscape, as a ‘perspectival construct, inflected by the historical, linguistic, and political situatedness’ of Filipinos in Singapore, is manifested in the interactions that the mall has allowed to flourish, or tolerated, to say the very least (Appadurai, 2004: 102). Today, for the roaring Filipino culture reflected in the trade and informal gatherings that take place in it, the mall has become an ethnic quarter in itself, recognized by the public-at-large.
This paper attempts to contribute to academic understanding not by looking at Lucky Plaza from a macro vantage point yet again (for more on this, see Yeoh, 1998; Wong, 1998; Zhang, 2005). Instead, I focus on one micro-domain of the Filipino ethnoscape: the transformation of the public space of Lucky Plaza’s 2nd level balcony for eating and gathering among Filipina domestic helpers every Sunday. It is a public space in the sense that such area was designed for transient movement among customers and not for monopolized relaxation.
With three decades of thriving commercialism as a mall in Singapore, Lucky Plaza has unquestionably undergone tremendous changes, both physically and sociologically. Lucky Plaza’s establishment in the late 1970s was welcomed as a major enhancement to the shopping experience of individuals frequenting Orchard Road, the center of consumerism in Singapore (Ong, 1979). It was, in fact, the largest mall which provided better facilities and more shopping options. Despite the elitist pricing, it bragged choices and availability as its main convenience. Accessible by bus, Lucky Plaza showcased many shops selling jewelry, cameras, electrical appliances, clothing, antiques, flowers, and even medicines. Many of these shops have been replaced since then. Nevertheless, jewelry and camera shops remain to dominate the area. In her research, Ong (1979) pointed out that more than 75% of Lucky Plaza’s shoppers were Chinese. In terms of age, more than 80% were between 15 – 34 years old. 72% belonged to the middle and upper classes, whose education and income were expectedly higher. Evidently, the posh reputation was vindicated by the target market. By virtue of its origins, there was no way that Lucky Plaza would have adopted the reputation it has today.
It was in the 1980’s, when Lucky Plaza started engaging with an emerging market in the Filipino workforce – largely the Filipina domestic helpers (Wong, 1998; Zhang, 2005). Remittance centers offered the most competitive transaction fee to the Philippines, snack bars sold Filipino delicacies and cuisine, and telecommunication companies gave the best deal to call loved ones in the Philippines. Arguably, although shops remained open to the more affluent public, the blatantly targeted commercialism opened the social door of Lucky Plaza to an ethnoscape that is distinctly Filipino. Such ethnoscape is characteristically a modern phenomenon ushered in by the processes of transnational movement and economic globalization that countries such as Singapore and the Philippines are well engaged in (Appadurai, 2004). For the thriving Filipino activities inside, the mall today is endeared to many of its frequenters as “Little Manila” or “Little Philippines” (Zhang, 2005). The Filipino ethnoscape, as a ‘perspectival construct, inflected by the historical, linguistic, and political situatedness’ of Filipinos in Singapore, is manifested in the interactions that the mall has allowed to flourish, or tolerated, to say the very least (Appadurai, 2004: 102). Today, for the roaring Filipino culture reflected in the trade and informal gatherings that take place in it, the mall has become an ethnic quarter in itself, recognized by the public-at-large.
This paper attempts to contribute to academic understanding not by looking at Lucky Plaza from a macro vantage point yet again (for more on this, see Yeoh, 1998; Wong, 1998; Zhang, 2005). Instead, I focus on one micro-domain of the Filipino ethnoscape: the transformation of the public space of Lucky Plaza’s 2nd level balcony for eating and gathering among Filipina domestic helpers every Sunday. It is a public space in the sense that such area was designed for transient movement among customers and not for monopolized relaxation.
Research Interests:
I was one of the research leaders of the Ateneo Cultural Laboratory 2009 in Tayabas, Quezon Province, Philippines. Funded by Fundacion Santiago, the project has released a report offering a comprehensive documentation, analysis, and... more
I was one of the research leaders of the Ateneo Cultural Laboratory 2009 in Tayabas, Quezon Province, Philippines. Funded by Fundacion Santiago, the project has released a report offering a comprehensive documentation, analysis, and policy proposals regarding the various aspects of the cultural heritage of Tayabas. This chapter specifically deals with the town's religious rituals which showcase how Catholicism, while deeply embedded in everyday life, also manifests elements that may be pre-Hispanic in character. The paper ends by emphasising a community-based approach to the preservation of these fascinating religious rituals. The report is now in the hands of Fundacion Santiago and the Local Government of Tayabas, both of which are committed to cultural heritage management.
Research Interests:
Soka is known in Singapore for its cultural performances in events such as the National Day Parade and Chingay. This is part of Soka’s attempts to present itself as a cultural organization working for peace and progress in Singapore.... more
Soka is known in Singapore for its cultural performances in events such as the National Day Parade and Chingay. This is part of Soka’s attempts to present itself as a cultural organization working for peace and progress in Singapore. Participating in these performances is common among the youth of Soka. In this paper I focus on young people’s participation as a form of religious patriotism. For them, it is about sending a message that individual and collective struggles can be overcome and that peace and harmony can be fostered. I then analyze these nuances in terms of the nationalization of religion, which is defined here as the process in which the secularist interests of the state are articulated and enacted by religious entities participating in cultural performances. Put differently, such cultural performances by religious entities are shrouded in a nationalistic character that renders the religious significantly invisible and the prevailing political order unquestioned.
Research Interests:
"Cornelio, Jayeel. 2010. "Being Catholic as Reflexive Spirituality: The Case of Religiously Involved Filipino Students." Asia Research Institute Working Paper Series No. 146. What does being Catholic mean to religiously involved... more
"Cornelio, Jayeel. 2010. "Being Catholic as Reflexive Spirituality: The Case of Religiously Involved Filipino Students." Asia Research Institute Working Paper Series No. 146.
What does being Catholic mean to religiously involved Filipino students? Drawing from qualitative research with undergraduates involved in campus-based Catholic organisations, this article argues that their religious identity is best characterised in terms of a reflexive spirituality. Reflexive spirituality is defined as the subjective spiritual disposition of engaging with Catholicism to ascertain its most important elements and distinguish them from the less essential ones, leading to a more meaningful internalisation and exercise of the religion. Countering any expectations of traditional religiosity, its main themes among my informants include a personal and experiential relationship with God, an action-orientated relationality, and a religious critique of the Catholic leadership and peers. Collectively, these dimensions of personal meaning, relationality, and critique help in a more effective internalisation of Catholicism. Hence, although they may have resonances with their Evangelical peers, these students do not necessarily leave the religion. As it develops tacitly among Filipino Catholic youth who are not systematically organised, this reflexive spirituality may be seen as an undercurrent of experiential religion of humanity within institutionally conservative Philippine Catholicism today."
What does being Catholic mean to religiously involved Filipino students? Drawing from qualitative research with undergraduates involved in campus-based Catholic organisations, this article argues that their religious identity is best characterised in terms of a reflexive spirituality. Reflexive spirituality is defined as the subjective spiritual disposition of engaging with Catholicism to ascertain its most important elements and distinguish them from the less essential ones, leading to a more meaningful internalisation and exercise of the religion. Countering any expectations of traditional religiosity, its main themes among my informants include a personal and experiential relationship with God, an action-orientated relationality, and a religious critique of the Catholic leadership and peers. Collectively, these dimensions of personal meaning, relationality, and critique help in a more effective internalisation of Catholicism. Hence, although they may have resonances with their Evangelical peers, these students do not necessarily leave the religion. As it develops tacitly among Filipino Catholic youth who are not systematically organised, this reflexive spirituality may be seen as an undercurrent of experiential religion of humanity within institutionally conservative Philippine Catholicism today."
Research Interests:
In Christian Circulations, Jean DeBernardi offers a meticulous take on the “history of the globalization of Christianity and the local church” (p. 358). She does this by paying attention to the Brethren movement in Singapore and Penang,... more
In Christian Circulations, Jean DeBernardi offers a meticulous take on the “history of the globalization of Christianity and the local church” (p. 358). She does this by paying attention to the Brethren movement in Singapore and Penang, which is remarkable for two reasons. The first is that in Singapore and Malaysia the Brethren, alongside other denominations, is a religion “of heritage for many” (p. 2). And yet scholarship about them has been limited. The second is that her work foregrounds the significant role of the Brethren in the globalization of Christianity, whose contemporary narrative is predisposed to Pentecostalism. In many parts of Asia, Christianity has a much longer tradition.
Research Interests:
THE WAY OF THE CROSS: Suffering Selfhoods in the Roman Catholic Philippines. By Julius Bautista. Honolulu: University of Hawai‘i Press, 2019. 138 pp. US$68.00, cloth. ISBN 978-0-8248-7997-6.
Research Interests: Religion, Sociology of Religion, Southeast Asian Studies, Contemporary Christianity, Anthropology of Christianity, and 13 morePopular Culture and Religious Studies, Philippines, Catholic Theology, History of Roman Catholicism, Philippine Studies, Religion and Popular Culture, Roman Catholicism, Popular religion, Religious Studies, World Christianity, Global Christianity, Catholic Church, and Crucifixion
Social Sciences and Missions 29(3-4): 412-414 The Oxford Handbook of Christianity in Asia is a welcome contribution to the emerging literature on world Christianity. Given that there are already collections focused on specific areas... more
Social Sciences and Missions 29(3-4): 412-414
The Oxford Handbook of Christianity in Asia is a welcome contribution to the
emerging literature on world Christianity. Given that there are already collections
focused on specific areas within the continent, the editor of this volume
advances that a Handbook on Christianity’s development in Asia as a whole is
now warranted.
The volume’s overall goal is to give a “comprehensive mapping of the state
of Christianity in Asia” (p. 3). It has 37 chapters neatly divided into five broad
sections on (a) the state of Asian Christianity, (b) pan-Asian movements, (c)
sociopolitical and cultural processes, (d) interactions with other religious traditions,
and (e) the future of Christianity in the region. The book’s flow is easily
comprehensible. The first part is about the sociopolitical and historical contexts
of Christianity in different parts of Asia. The book ends with some projections
and questions on the future of Christian identity, worship, spirituality,
and even historiography.
The Oxford Handbook of Christianity in Asia is a welcome contribution to the
emerging literature on world Christianity. Given that there are already collections
focused on specific areas within the continent, the editor of this volume
advances that a Handbook on Christianity’s development in Asia as a whole is
now warranted.
The volume’s overall goal is to give a “comprehensive mapping of the state
of Christianity in Asia” (p. 3). It has 37 chapters neatly divided into five broad
sections on (a) the state of Asian Christianity, (b) pan-Asian movements, (c)
sociopolitical and cultural processes, (d) interactions with other religious traditions,
and (e) the future of Christianity in the region. The book’s flow is easily
comprehensible. The first part is about the sociopolitical and historical contexts
of Christianity in different parts of Asia. The book ends with some projections
and questions on the future of Christian identity, worship, spirituality,
and even historiography.
Research Interests:
Global Futures in East Asia brings together various ethnographic studies on the condition of young people in a post-miracle era. Especially in the 1980s, the different economies of East Asia saw what was then deemed as the Asian miracle... more
Global Futures in East Asia brings together various ethnographic studies on the condition of young people in a post-miracle era. Especially in the 1980s, the different economies of East Asia saw what was then deemed as the Asian miracle characterised by manufacturing and export. In such economies as Taiwan, Japan and South Korea, for example, the miracle of post-war economic growth meant lifelong job security for their citizens. Driven by different crises from the 1990s onward, the economic landscape has changed dramatically. Job security for the young people of East Asia has become an elusive dream. Complicating the situation is the region’s turn to neoliberalism in which welfare support for the unemployed has gradually diminished. This turn has magnified the responsibility especially of young people to navigate the new condition of economic uncertainties. To capture such navigations, the book’s well-written introduc- tion foregrounds the key concept of ‘life- making’: the act of investing in oneself to ensure a ‘forward career progression as embodied human capital’ (p. 2)...
From the review: Coming out of a colloquium in 2009 at Monash University, Flows of Faith: Religious Reach and Community in Asia and the Pacific (Springer, $ 139), edited by Lenore Manderson, Wendy Smith, and Matt Tomlinson, is a... more
From the review:
Coming out of a colloquium in 2009 at Monash University, Flows of Faith: Religious Reach and Community in Asia and the Pacific (Springer, $ 139), edited by Lenore Manderson, Wendy Smith, and Matt Tomlinson, is a collection of essays on how religion is being transformed in the wake of globalization. The volume reflects on such transformations by giving attention to the societies of Asia and the Pacific whose dynamism is driven by urbanization, migration, and tourism...
Coming out of a colloquium in 2009 at Monash University, Flows of Faith: Religious Reach and Community in Asia and the Pacific (Springer, $ 139), edited by Lenore Manderson, Wendy Smith, and Matt Tomlinson, is a collection of essays on how religion is being transformed in the wake of globalization. The volume reflects on such transformations by giving attention to the societies of Asia and the Pacific whose dynamism is driven by urbanization, migration, and tourism...
Book Review of:
Pam Nilan and Carles Feixa (eds.) (2006) Global Youth?: Hybrid Identities, Plural Worlds. London: Routledge. 218 pages. ISBN 0-415037071-X.
Pam Nilan and Carles Feixa (eds.) (2006) Global Youth?: Hybrid Identities, Plural Worlds. London: Routledge. 218 pages. ISBN 0-415037071-X.
Research Interests:
Jayeel S. Cornelio (National University of Singapore) takes the arduous task of bringing into a scholarly discussion a book meant for pious readerships. Edward L. Cleary's How Latin America Saved the Soul of the Catholic Church attempts... more
Jayeel S. Cornelio (National University of Singapore) takes the
arduous task of bringing into a scholarly discussion a book meant for pious readerships. Edward L. Cleary's How Latin America Saved the Soul of the Catholic Church attempts to show how the Catholic Church in Latin America has not only changed itself, but transformed the global church. Cleary's enthusiasm for the Latin American Catholic experience is obvious throughout the book, and Cornelio patiently leads the reader through each of these steps. The Church, according to Cleary, continues to grow, continues to lead, and have a consistent and strong voice for justice: it has come out of the shadows by appropriating certain tenets of popular religiosity and social justice (read Theology of Liberation?). But, as Cornelio reminds us, that is
not the entire story. There are some sinister corners that Cleary
clearly missed, and these are necessary to highlight for us to have a complete picture of the Church in Latin America. Cornelio does even more than provide this standard criticism as he also shows us that a worldly broader portrait of the Church should include the Global South.
- Dennis Hidalgo, Department of History, Virginia Tech
arduous task of bringing into a scholarly discussion a book meant for pious readerships. Edward L. Cleary's How Latin America Saved the Soul of the Catholic Church attempts to show how the Catholic Church in Latin America has not only changed itself, but transformed the global church. Cleary's enthusiasm for the Latin American Catholic experience is obvious throughout the book, and Cornelio patiently leads the reader through each of these steps. The Church, according to Cleary, continues to grow, continues to lead, and have a consistent and strong voice for justice: it has come out of the shadows by appropriating certain tenets of popular religiosity and social justice (read Theology of Liberation?). But, as Cornelio reminds us, that is
not the entire story. There are some sinister corners that Cleary
clearly missed, and these are necessary to highlight for us to have a complete picture of the Church in Latin America. Cornelio does even more than provide this standard criticism as he also shows us that a worldly broader portrait of the Church should include the Global South.
- Dennis Hidalgo, Department of History, Virginia Tech
Research Interests:
Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century... more
Like any other subject, the study of religion is a child of its time. Shaped and forged over the course of the twentieth century, it has reflected the interests and political situation of the world at the time. As the twenty-first century unfolds, it is undergoing a major transition along with religion itself. This volume showcases new work and new approaches to religion which work across boundaries of religious tradition, academic discipline and region. The influence of globalizing processes has been evident in social and cultural networking by way of new media like the internet, in the extensive power of global capitalism and in the increasing influence of international bodies and legal instruments. Religion has been changing and adapting too. This handbook offers fresh insights on the dynamic reality of religion in global societies today by underscoring transformations in eight key areas: Market and Branding; Contemporary Ethics and Virtues; Intimate Identities; Transnational Movements; Diasporic Communities; Responses to Diversity; National Tensions; and Reflections on 'Religion'. These themes demonstrate the handbook's new topics and approaches that move beyond existing agendas. Bringing together scholars of all ages and stages of career from around the world, the handbook showcases the dynamism of religion in global societies. It is an accessible introduction to new ways of approaching the study of religion practically, theoretically and geographically.
Research Interests:
It has been years but the reconstruction of Marawi leaves much to be desired. In 2017, a battle between the government and ISIL-affiliated elements destroyed the city. This article turns attention to the youth who have been affected by... more
It has been years but the reconstruction of Marawi leaves much to be desired. In 2017, a battle between the government and ISIL-affiliated elements destroyed the city. This article turns attention to the youth who have been affected by this conflict. In a postconfict context in which reconstruction has yet to be seen, do the youth aspire to anything? If so, what are their aspirations? Drawing on interviews, we argue that their main aspiration is to ‘go home’. We unpack it in two respects: transparent and people-centered reconstruction and the reassertion of Marawi’s Islamic identity. These aspirations are not only couched in a positive language. Underlying them is a critique of the state of affairs: technocratic but inefficient rehabilitation and the moral and religious condition of the community prior to the conflict. By foregrounding the role of aspirations, this article advances the scholarship on young people’s participation in postconflict settings.
Key words
aspirations; youth; postconflict reconstruction; Marawi; Philippines
Key words
aspirations; youth; postconflict reconstruction; Marawi; Philippines
Research Interests:
Based on government statistics on social development, the administration of President Duterte— before the COVID-19 pandemic—had been faring well in alleviating poverty, combatting hunger, and keeping Filipino children in school. The... more
Based on government statistics on social development, the administration of President Duterte— before the COVID-19 pandemic—had been faring well in alleviating poverty, combatting hunger, and keeping Filipino children in school. The official numbers, however, do not match the current reality of Filipinos as shown by self-rated indicators of poverty and hunger and by recent reports of problems relating to health, incomes and education. Dr. Abao and Dr. Cornelio discuss the disconnect between these two narratives and the unexpected sustained popularity of President Duterte amidst the pandemic. They examine whether or not the Duterte administration has indeed been faring well in social development, before and during the Covid- 19 pandemic.