Stephen M. Cherry draws upon a rich set of ethnographic and survey data, collected over a six-year period, to explore the roles that Catholicism and family play in shaping Filipino American community life. From the planning and construction of community centers, to volunteering at health fairs or protesting against abortion, this book illustrates the powerful ways these forces structure and animate not only how first-generation Filipino Americans think and feel about their community, but how they are compelled to engage it over issues deemed important to the sanctity of the family.
Revealing more than intimate accounts of Filipino American lives, Cherry offers a glimpse of the often hidden but vital relationship between religion and community in the lives of new immigrants, and allows speculation on the broader impact of Filipino immigration on the nation. The Filipino American community is the second-largest immigrant community in the United States, and the Philippines is the second-largest source of Catholic immigration to this country. This ground-breaking study outlines how first-generation Filipino Americans have the potential to reshape American Catholicism and are already having an impact on American civic life through the engagement of their faith.
How can ordinary Christians find moral guidance for the mundane dilemmas they confront in their daily lives? To answer this question, Julie Hanlon Rubio brings together a rich Catholic theology of marriage and a strong commitment to social justice to focus on the place where the ethics of ordinary life are played out: the family.
Sex, money, eating, spirituality, and service. According to Rubio, all are areas for practical application of an ethics of the family. In each area, intentional practices can function as acts of resistance to a cultural and middle-class conformity that promotes materialism over relationships. These practices forge deep connections within the family and help families live out their calling to be in solidarity with others and participate in social change from below. It is through these everyday moral choices that most Christians can live out their faith—and contribute to progress in the world.
Female Piety and the Invention of American Puritanism reconsiders the standard critical view that women’s religious experiences were either silent consent or hostile response to mainstream Puritan institutions. In this groundbreaking new approach to American Puritanism, Bryce Traister asks how gendered understandings of authentic religious experience contributed to the development of seventeenth-century religious culture and to the “post-religious” historiography of Puritanism in secular modernity. He argues that women were neither marginal nor hostile to the theological and cultural ambitions of seventeenth-century New England religious culture and, indeed, that radicalized female piety was in certain key respects the driving force of New England Puritan culture.
Uncovering the feminine interiority of New England Protestantism, Female Piety and the Invention of American Puritanism positions itself against prevalent historical arguments about the rise of secularism in the modern West. Traister demonstrates that female spirituality became a principal vehicle through which Puritan identity became both absorbed within and foundational for pre-national secular culture. Engaging broadly with debates about religion and secularization, national origins and transnational unsettlements, and gender and cultural authority, this is a foundational reconsideration both of American Puritanism itself and of “American Puritanism” as it has been understood in relation to secular modernity.
The female voice plays a more central role in Sufi ritual, especially in the singing of devotional poetry, than in almost any other area of Muslim culture. Female singers perform sufiana-kalam, or mystical poetry, at Sufi shrines and in concerts, folk festivals, and domestic life, while male singers assume the female voice when singing the myths of heroines in qawwali and sufiana-kalam. Yet, despite the centrality of the female voice in Sufi practice throughout South Asia and the Middle East, it has received little scholarly attention and is largely unknown in the West.
This book presents the first in-depth study of the female voice in Sufi practice in the subcontinent of Pakistan and India. Shemeem Burney Abbas investigates the rituals at the Sufi shrines and looks at women's participation in them, as well as male performers' use of the female voice. The strengths of the book are her use of interviews with both prominent and grassroots female and male musicians and her transliteration of audio- and videotaped performances. Through them, she draws vital connections between oral culture and the written Sufi poetry that the musicians sing for their audiences. This research clarifies why the female voice is so important in Sufi practice and underscores the many contributions of women to Sufism and its rituals.
In 2001, a collection of open and affirming churches with predominantly African American membership and a Pentecostal style of worship formed a radically new coalition. The group, known now as the Fellowship of Affirming Ministries or TFAM, has at its core the idea of “radical inclusivity”: the powerful assertion that everyone, no matter how seemingly flawed or corrupted, has holiness within. Whether you are LGBT, have HIV/AIDS, have been in prison, abuse drugs or alcohol, are homeless, or are otherwise compromised and marginalized, TFAM tells its people, you are one of God’s creations.
In Filled with the Spirit, Ellen Lewin gives us a deeply empathetic ethnography of the worship and community central to TFAM, telling the story of how the doctrine of radical inclusivity has expanded beyond those it originally sought to serve to encompass people of all races, genders, sexualities, and religious backgrounds. Lewin examines the seemingly paradoxical relationship between TFAM and traditional black churches, focusing on how congregations and individual members reclaim the worship practices of these churches and simultaneously challenge their authority. The book looks closely at how TFAM worship is legitimated and enhanced by its use of gospel music and considers the images of food and African American culture that are central to liturgical imagery, as well as how understandings of personal authenticity tie into the desire to be filled with the Holy Spirit. Throughout, Lewin takes up what has been mostly missing from our discussions of race, gender, and sexuality—close attention to spirituality and faith.
Despite the masses still lining up to enter mega-churches with warehouse-like architecture, casually dressed clergy, and pop Christian music, the "Post-Boomer" generation-those ranging in age from twenty to forty-is having second thoughts. In this perceptive look at the evolving face of Christianity in contemporary culture, sociologists Richard Flory and Donald E. Miller argue that we are on the verge of another potential revolution in how Christians worship and associate with one another.
Just as the formative experiences of Baby Boomers were colored by such things as the war in Vietnam, the 1960s, and a dramatic increase in their opportunities for individual expression, so Post-Boomers have grown up in less structured households with working (often divorced) parents. These childhood experiences leave them craving authentic spiritual experience, rather than entertainment, and also cause them to question institutions. Flory and Miller develop a typology that captures four current approaches to the Christian faith and argue that this generation represents a new religious orientation of "expressive communalism," in which they seek spiritual experience and fulfillment in community and through various expressive forms of spirituality, both private and public.
Fleshing the Spirit brings together established and new writers exploring the relationships between the physical body, the spirit and spirituality, and social justice activism. Examining the complex and dynamic connections among these concepts, the writers emphasize the value of “flesh and blood experience” as a site of knowledge. They argue that spirituality—something quite different from institutional religious practice—can heal the mind/body split and set the stage for social change. Spirituality, they argue, is a necessary component of an alternative political agenda focused on equitable social and ecological change.
The anthology incorporates different genres of writing—such as poetry, testimonials, critical essays, and historical analysis—and stimulates the reader to engage spirituality in a critical, personal, and creative way. This interdisciplinary work is the first that attempts to theorize the radical interconnection between women of color, spirituality, and social activism. Before transformative political work can be done, the authors say in multiple ways, we must recognize that our spiritual need is a desire to more fully understand our relations with others. Conflict experienced on many levels sometimes severs those relations, separating us from others along racial, class, gender, sexual, national, or other socially constructed lines.
Fleshing the Spirit offers a spiritual journey of healing, health, and human revolution. The book’s open invitation to engage in critical dialogue and social activism—with the spirit and spirituality at the forefront—illuminates the way to social change and the ability to live in harmony with life’s universal energies.
Norma E. Cantú
C. Alejandra Elenes
Alicia Enciso Litschi
Oliva M. Espín
Inés Hernández- Avila
Rosa María Hernández Juárez
Sarahi Nuñez- Mejia
Laura E. Pérez
In many modern armies the religious soldier is suspect. Civilians and officers alike wonder if such a soldier might represent a potential fifth column. This concern is especially prominent in the public discourse over the presence of religious Orthodox Jews serving in the Israel Defense Forces. Will they obey their commanding officer or their rabbi? With research collected over almost a decade, including hundreds of hours of interviews, Elisheva Rosman examines this question of loyalties and reveals how religious soldiers negotiate a place for themselves in an institution whose goals and norms sometimes conflict with those of Orthodox Judaism.
For God and Country? focuses on the pre-service study programs available to religious conscripts. Many journalists and scholars in Israel are suspicious of the student-soldiers who participate in these programs, but in fact, as Rosman’s research demonstrates, the pre-service study programs serve as mediating structures between the demands of Religious Zionism and the demands of the Israel Defense Forces and do not encourage their students to disobey orders. This was especially apparent during the disengagement from Gaza in 2005. Many in Israeli society predicted student-soldiers would defy their orders, per the instruction of their religious leaders, but this did not happen as expected. In high profile cases such as this and in matters encountered daily by religious soldiers—the mixing of the sexes, for instance—Rosman has discovered that the pre-service study programs can successfully serve as agents of civil society, both able to curb the military’s efforts to meddle in civilian affairs and vice versa.