Popular Catholicism Research Articles

Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present. By Jennifer Scheper Hughes. New York: Oxford University Press, 2010. Pp. 312.

Reviewed by: Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present R. Andrew Chesnut Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present. By Jennifer Scheper Hughes. New York: Oxford University Press, 2010. Pp. 312. Jennifer Scheper Hughes' first book makes an important contribution to the burgeoning field of Latin American popular religion. Inspired and guided by subaltern theorists and liberation theology, Hughes, a theologian, employs an interdisciplinary methodology to create a biography that spans five centuries of the Cristo Aparecido (Christ [End Page 305] Appeared) of Totolapan, a small town in the central state of Morelos. In relating the often surreal story of the appearance of the crucifix in Totolapan in the early sixteenth century, its three- century abduction in Mexico City, and its triumphal return home in the mid-eighteenth century, the author sets out to prove two interrelated theses. First, in accord with her subaltern and liberation-theology orientation, Hughes goes to great lengths to show that during the Spanish conquest and colonization of Mexico the Nahua people of Totolapan negotiated their own form of popular Catholicism, which to a large extent remains intact today. Second, Hughes posits that Totolapanenses, both past and present, express their devotion to their local Cristo Aparecido not in terms of suffering, as many scholars have argued, but through the motifs of beauty, tenderness, and power. Proceeding chronologically, the author first develops her theses in the socio-religious context of colonial Mexico. In the first four chapters she makes a compelling argument that while the Nahuas of Totolopan converted to Christianity rather rapidly, they did so on their own cultural terms. Unlike Spanish Catholicism of the time, Mexica (Aztec) religion didn't value suffering per se, so much of the missionary emphasis on Christ's affliction fell on deaf ears. Moreover, the first generation of Catholic evangelists made little if any connection between the suffering of Jesus and the holocaust visited upon the indigenous peoples, even though the latter were victims of one of the greatest demographic collapses in the history of humankind. Fray Antonio de Roa, the Augustinian missionary who first cultivated devotion to the Christ Appeared, serves as a prime example. The ascetic's theatrical self-flagellations in public stressed both the affliction of Jesus and his own without making any kind of connection to the misery of a people who were dying at unimaginable rates from smallpox and typhus and other diseases brought over by the Spanish and their African slaves. Thus, the lack of an evangelistic connection between the suffering of Christ and the trials and tribulations of the indigenous peoples, coupled with the Totolapanenses' own interest in Jesus as a powerful thaumaturge and a divine figure connected to their sacred staple of corn, resulted in an indigenous Catholicism in which the theme of suffering was secondary at most. The abduction of the three-foot crucifix at the hands of Augustinian friars based in Mexico City marks the advent of an endless cycle of contempt and disregard on the part of both church and state for the folk Catholicism practiced in Totolapan and much of the country. It is in late twentieth-century and early twenty-first-century Totolapan that Hughes fully expounds her thesis of devotion to Cristo Aparecido as rooted in beauty, tenderness, and power. And it is here that this innovative study of lived religion evidences minor flaws. While the author presents solid evidence to demonstrate that devotion to the local Christ figure is indeed expressed in such terms, she fails to explore the layered meanings and interconnectedness of beauty, tenderness, and power. Hughes tells us that Totolapanenses and working-class Mexicans in general frequently employ the adjectives "bonito" and "feo" (beautiful and ugly, respectively) to characterize the people, places, and things that are part of their lives. This is indeed the case, but without any discussion of why this is so or the definitions of the words, it isn't so clear why [End Page 306] or how devotees perceive the Christ as beautiful and thus primarily express their sentiments toward him in terms of tenderness. In my own recent...

Global Catholicism: Diversity and Change since Vatican II (review)

Reviewed by: Global Catholicism: Diversity and Change since Vatican II Darrell Jodock Global Catholicism: Diversity and Change since Vatican II. By Ian Linden. (New York: Columbia University Press. 2009. Pp. viii, 337. $27.50. ISBN 978-0-231-15416-1.) This book tells the fascinating and important story of Roman Catholicism’s shift from a relatively Eurocentric to a more global Church. During the 1950s the policies of the Holy See were largely devised with European problems in view (pp. 30–33). By 2000, with only a shrinking 40 percent of the world’s Catholic community to be found in North America and Europe (p. 240), things had changed. Ian Linden is a professorial research associate in the School of Oriental and African Studies at the University of London and former director of the Catholic Institute for International Relations. In this book Linden has assembled [End Page 561] a large amount of information about complex developments in Latin America, Africa, and Asia and presented it in a readable fashion. He begins by sketching the background of the Second Vatican Council, starting with the modernist controversy of the early-twentieth century. The book explores how the decision-making during the Council only slowly began to reflect a more international perspective. Each region is analyzed vis-à-vis the initial steps toward inculturation taken in the 1950s, but developments after the Council receive the most attention. Global Catholicism treats different parts of the world separately, giving considerable attention to Catholicism in Latin America, the Philippines, South Africa, Rwanda, Rhodesia/Zaire, Malawi, and Asia outside of the Philippines. Then, since “a fully global and pluralist Church is by nature collegiate, a community of communities, rather than a rigid hierarchical structure with its satellites controlled and ruled from a dominant centre” (p. 156), it explores the degree to which ideas traveled from one region to another. The answer to this question is not uniform. The indigenous “kairos theology” that developed in South Africa, for example, employed a methodology similar to that of Latin American liberation theology but was largely homegrown (p. 197). Amid the differences around the world, the dynamics were similar. Inspired by the documents of the Second Vatican Council, some activists identified with the needs of the poor or the disenfranchised, resulting in disagreements among the local bishops. Depending on the current priorities of the pope, the Holy See was more or less cautious in its response. The outcome was mixed, but as a whole the Church moved in the direction of including indigenous leaders and standing up for justice and human rights. Linden ends his book with some attention to ongoing problems associated with globalization. One is the role of popular Catholicism. Since the 1970s the official Vatican policy has been “inculturation,” defined as “the insertion of Christianity in the various human cultures” and “the intimate transformation of authentic cultural values through their integration in Christianity” (p. 239). But what sorts of popular piety are to be honored? A second problem is the role of interreligious dialogue. Dialogue has clearly been endorsed as “an integral part of the mission of the Church” (p. 254). But to what extent can inculturation include appropriating elements from the dominant local religion and regarding “a more hybrid religious consciousness as a channel for Grace” (p. 255)? “It has been in the domain of inculturation and relations with other faiths that the post-conciliar Church looks and feels, from top to bottom, significantly different from its pre-conciliar past” (p. 260). Yet, on the problems associated with these two issues the papacy has yet to find a consistent and coherent stance. Linden also applauds the Church’s witness for nonviolence. He worries about the Church becoming an “interest group” in secular societies rather than working for the common good and especially about sexual misconduct [End Page 562] eroding respect for the priesthood in Africa and elsewhere (p. 268). Despite the excellent work done by women’s religious orders, women “do not occupy top Curial positions or exert power in Vatican consistories” (p. 274), and “Rome has still to show a comprehensive understanding of the issue of gender relations” (p. 275). Finally, in Linden’s eyes, despite the...

Power and Popular Culture in Modern Ireland: Essays in Honour of James S. Donnelly, Jr. (review)

Reviewed by: Power and Popular Culture in Modern Ireland: Essays in Honour of James S. Donnelly, Jr. Francis M. Carroll Power and Popular Culture in Modern Ireland: Essays in Honour of James S. Donnelly, Jr., ed. Michael de Nie and Sean Farrell, p. 237. Dublin, Oregon: Irish Academic Press, 2010; distributed by International Specialized Book Services, Portland OR. $79.95. James S. Donnelly, Jr., has been a major figure in the study of modern Irish history for the past forty years, and a festschrift in his honor is a fitting tribute. Donnelly’s work on the land question in nineteenth-century Cork, his analyses of secret societies and agrarian unrest, his examination of the Great Famine, and his studies on the tensions between popular Catholicism and church doctrine, have all been valuable contributions to a sophisticated understanding of the dynamics of Irish history. Monographs, articles, essays, contributions to A New History of Ireland, and reference works, have been the fruit of Donnelly’s labors. As one of the editors of this volume observes, almost any scholarly book on nineteenth-century Ireland will have a reference to some of Donnelly’s work. [End Page 153] Donnelly has also had a powerful influence promoting Irish Studies, serving as president of the American Conference for Irish Studies (ACIS) and on numerous editorial boards, and at the University of Wisconsin where he supervised twenty-two Ph.D. dissertations and twenty-nine MA theses, as well as chairing the history department for a time. Many of his students have gone on to take leadership roles in ACIS, as well. It has been a distinguished record, indeed. The essays in the festschrift, written by friends, colleagues, and former students, reflect Donnelly’s historical interests. Desmond McCabe and Cormac Ó Gráda examine the effectiveness of the Enniskillen Workhouse during the Great Famine, showing how the guardians were incapable of meeting the needs of the catastrophe. Similarly, Laurence Geary’s study of the medical resources in County Cork during the Famine reveals the inability of medical staff as an organization to deal with the crisis. Peter Gray, working largely from the papers of Sir William Wilde, studied Wilde’s analysis of the statistics following the Famine and showed how these dreadful figures were optimistically interpreted in the light of the conventional political and economic wisdom of the day. Liam Kennedy, Kerby Miller, and Brian Gurrin chart the rise and decline of the Protestant community in County Tipperary from the 1660s to the early twentieth century against the background of sectarian conflict. Some religious accommodation is noted by Sean Farrell in the surprisingly workable mixing of Catholics and Protestants in the Lurgan Free School for poor children in the late-eighteenth century. David Miller downplays the influence of two contemporary mid-nineteenth century religious leaders, Reverend Henry Cooke and Bishop John MacHale, suggesting that their moments were brief and not as successful as commentators have argued. Nicholas Wolf examines the tension between popular religious folk practices among the Irish Catholic community and the desire by Archbishop Paul Cullen for the church to retain control over religious doctrine and practice. Also looking at control of the people, Martin Dowling explores the tension between traditional Irish musicians and their popular audiences and the determination of disapproving priests and policemen to limit the opportunity for young people to meet in uncontrolled circumstances for dances at cross roads. Timothy McMahon makes a strong case for the persistent issue of land reforms, which progressed at a glacial pace under the land acts and during the Great War, an issue that he finds to be at the heart of the nationalist movement right into the 1920s. Looking at Irish migration to Britain in the twentieth century, Matthew O’Brien emphasizes that by the twenties and thirties economic opportunity was directing a shift of population away from Scotland and the north of England, where anti-Irish and anti-Catholicism had become strong, to the midlands and London where new employment existed. [End Page 154] The book concludes with an assessment of James Donnelly’s career by Michael de Nie, his former student. De Nie illuminates the ways in which Donnelly’s meticulous research has given his...

Wiegele, Katharine L., Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines

Wiegele, Katharine L., Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines

Wiegele, Katherine. 2007. Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines. Quezon City, Philippines: Ateneo de Manila University Press.

Wiegele, Katherine. 2007. Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines. Quezon City, Philippines: Ateneo de Manila University Press.

Catholic Pentecostalism in Haiti: Spirit, Politics, and Gender

AbstractThis paper explores one of the most impressive developments in Haitian religion over the last few decades, that of the Catholic Renewal, situating it in the context of broader social and political change and gauging its trajectory in the course of modern Haitian religious history. While not ignoring the important and related issues of syncretism and apostasy, it focuses on three of the most salient aspects of the renewal in Haiti: 1) its confrontational posture toward the nationally popular African-based religion of Vodou; 2) its contribution to a depoliticization of popular Catholicism; and 3) the overwhelmingly female composition of its membership. What sociological interpretations can be made of all of these aspects, and what specifically Haitian dimensions to them can be discerned? Through historical, regional, and global contextualizations, combined with the author’s multi-site ethnographic research conducted intermittently over a 15-year period, these and related questions are here critically addressed.

Reason to Believe: Cultural Agency in Latin American Evangelicalism

Numerous studies have examined the explosive growth of Evangelicalism in parts of Latin America. David Smilde's book—grounded in several years of ethnographic field work in Venezuela—adds to our growing knowledge of this phenomenon by focusing on the practical reasons for conversion among impoverished men in Caracas. He documents how many of his respondents turned to Evangelicalism to cope with substance abuse, marital conflicts, and economic difficulties. Since drinking, drug use, and gambling are forbidden among Evangelicals, new converts find themselves in a social context where there is strong support for refraining from these activities. Moreover, their sense of masculinity is undercut by economic marginalization, which is compounded by Venezuela's macho culture. Evangelicalism, therefore, may be particularly appealing, since its emphasis on male headship in the family offers an alternative masculinity that reinforces men's authority. Perhaps most interesting is the author's discussion of how Evangelical men are able to absolve themselves from neighborhood vendettas since Evangelicals are not permitted to engage in violence and, therefore, they are no longer perceived as threats to their rivals. This religious identity even appears to deter street muggings since Venezuelan popular Catholicism grants respect to sacred items such as the Bibles Evangelicals often carry with them. Thus, the author notes, “a Bible-toting Evangelical is an image that frequently instills enough insecurity in would-be attackers to prevent an assault” (71).

Spirits with scalpels: the cultural biology of religious healing in Brazil

An Invitation and IntroductionPART I: Surgeries and Other Healing in Kardecist-Spiritism1. Jose Carlos Ribeiro: An Introduction to Spiritist Therapy 2. Edson Queiroz: Spirit Surgeries in Recife 3. Antonio de Oliveira Rios in Palmelo 4. Mauricio Maglhaes in Campo Grande 5. Not All Patients Are Cured: Kardecism's Approach to Death and Dying 6. The Disobsession: Another Form of Spiritist Treatment 7. Healing and The Competition for Religious Converts PART II: Healing by the Spirits in Other Brazilian Religions8. Religion and Religious Diversity in the Context of Brazilian History 9. Pilgrimage and Healing in Popular Catholicism 10. Healing by the Spirits in the African Derived Traditions 11. Umbanda 12. Evangelicals and Healing by the Holy Ghost 13. Healing in the Competitive Religious Marketplace PART III: Spirits, Healing and a New Paradigm14. Healing by Spirits and Science 15. Science as a Cultural Process16. Communication, Information Flow, and a New Paradigm 17. Ritual, Altered States of Consciousness and Culturalbiological Healing18. Culturalbiology and the Marketplace of Religion in BrazilPostscriptNotesReferences

O ofício das rezadeiras como patrimônio cultural: religiosidade e saberes de cura em Cruzeta na região do Seridó Potiguar

This article presents a reflection on the theme of praying women, based on IPHAN's "heritage" policies directed to the so- denominated "inmaterial heritage". Mediated by an anthropologic approach, its ethnographic focus includes the healing ritual, the learning process, the kinds of diseases, the prayers and the cures accomplished by praying women. Praying women or faith healers are women who accomplish the acts of blessing, expression that carries a material and symbolic meaning which may be very comprehensive. In order to perform the practice, they activate the knowledge of popular Catholicism, such as "pleas" and "prayers", aiming at restoring the material or physical as well as the spiritual balance of people who seek their help. The object is to discuss this practice and its implications in relation to what IPHAN names "office", "registration", "cultural reference", and "inventory", besides perceiving the nuances that are inherent to this magic, religious practice. The empiric context of the research is the city of Cruzeta, state of Rio Grande do Norte, Brazil.

Os espaços da fé: um estudo sobre o campo religioso na perspectiva da reliosidade popular

Tendo em vista as constantes transformações do campo religioso brasileiro, o presente artigo, procura analisar, a partir de entrevistas e observações de campo, a manutenção e a prática ritualística dos dois grandes grupos religiosos que compõem o cotidiano social de um bairro popular de pequeno porte do município de Londrina-PR. São discutidas a circularidade entre o discurso oficial e a prática religiosa dos agentes, a manutenção do catolicismo tradicional popular, assim como a observação de um culto, e a análise dos elementos constitutivo da identidade assembleiana no bairro.

Religious Matrices of the União do Vegetal

This article analyses the relations between the União do Vegetal (UDV) and other religious traditions. Narratives provided by early members and biographical details of the founder of the UDV since his childhood, reveal the presence of elements within the cosmology and rituals of this religion that are originated in various sources. These span from popular Catholicism, Allan Kardec's Spiritism, Masonry, Jewish tradition, and Afro-Brazilian religions, to popular Amazonian beliefs. The text shows how the combination of aspects of these different traditions is important in the constitution of the new religious system of the União do Vegetal. The article situates this ayahuasca religion within the field of Brazilian religiosity, indicating, for instance, parallels in its formative process with the history of other religions, such as Umbanda. The article also highlights relationships between elements of the mythology, doctrine and rituals of the União do Vegetal and the Amazonian context linked to the use of ayahuasca.

The importance of religion in shaping volcanic risk perception in Italy, with special reference to Vesuvius and Etna

With the exception of societies that are relatively untouched by modernism, the academic consensus holds that since the Eighteenth Century Enlightenment popular perception of divine responsibility for disasters has been progressively replaced by a perspective that views losses as resulting from the effects of extreme natural events upon vulnerable human populations. Nature is considered to be de-moralised. By means of examples of volcanic eruptions that have occurred over the past one hundred and fifty years and which transcend place, culture and faith tradition, the present authors have maintained a contrasting position, by arguing that religious perspectives are still important features of the ways in which people in many societies perceive volcanic eruptions. In the present paper it is argued that religious terms of reference have been and remain vital elements in the perceptions held by a significant proportion of the population in southern Italy when confronted by volcanic eruptions, particularly those that have occurred on Vesuvius and Etna. Within the context of what is termed popular Catholicism, the development of distinctive religious responses in pre-industrial times is first described. Next, through bibliographic research and social surveys, it is argued that the idiosyncratic religious character of disaster responses has been maintained following eruptions that have occurred during the past one hundred years, including the small number of eruptions of Etna that have taken place in the early years of the twenty-first century. The implications of these religious perceptions and behaviours are discussed within the context of emergency planning and the suggestion is made that they form part of a ‘parallel practice’ in response to volcanic threat, where actions to encourage the miraculous take place at the same time as more ‘rationally’ grounded protective measures such as evacuation.

Religião, etnicidade e globalização: uma comparação entre grupos religiosos nos contextos brasileiro e norte-americano

The objective of this paper is a comparative analysis regarding black Pentecostals in the US and Brazil, as well as popular Catholicism between groups of Azorean descent in the city of Rio de Janeiro and in New England (USA), where the Holy Ghost festivals are held. My purpose is to describe and analyze the social and symbolic construction processes of ethnoreligious subjectivity in these groups. This subjectivity is structured through symbols that are differently valued by these groups. Therefore, in the case of North American Pentecostals, this relation defines itself in contrast to the Baptists; while in the Brazilian case, in contrast to the members of the Afro-Brazilian religions. In the case of Azorean immigrants' popular Catholicism, ritual activities such as the Holy Ghost festivals, integrate them and oppose them to the official Catholicism and to Pentecostalism. The hypothesis I intend to develop is that this relation between religion and ethnicity cannot be thought of in an immediate form, where the mediations that constitute it be forcefully revealed, seeking an adequate comprehension. In reality this relation is part of a process calledthe invention of culture (Roy Wagner). The process is, in some moments, mediated by the religious code and in other moments by the ethnical one, without any of them developing a determining role.

O catolicismo popular e a Igreja: conflitos e interações

The article discusses some of the different aspects of the relation between the church and popular Catholicism. This is a relationship that is historically marked by conflicts between the institution and the faithful, some of which were violent and excluding. But it is also a process characterized by symbioses between lay practices and institutional practices, between officially recognized beliefs and other practices in the the daily lives of the faithful. Thus, it is a relationship marked by diversity and complexity. Key words: church, Christianity, rites.

For Belief: Embodiment and Immanence in Catholicism and Mormonism

This article argues for belief, suggesting that the reason why anthropologists might have moved against belief is their persistent attachment to a linguistic model of religion that sees the job of the anthropologist of religion as being one of translation. In such a model, the absence of the word 'belief' signals the absence of the process. We argue for the enduring utility of belief, not as a linguistic category, but as a description of experiential processes at the heart of religion. Using examples from popular Catholicism and Mormonism, we contend that such processes are rooted in the body. Through bodily practice and performance, religion is generated as an immanent force in the world—people come to believe.

Reinado do Rosário de Itapecerica (MG): Da Festa e dos Mistérios, and: Folia de Reis: Tradiçāo e Fé (review)

Reviewed by: Reinado do Rosário de Itapecerica (MG): Da Festa e dos Mistérios, and: Folia de Reis: Tradição e Fé Suzel Ana Reily CD Review: Reinado do Rosário de Itapecerica (MG): Da Festa e dos Mistérios(2005), Associação do Reinado do Rosário de Itapecerica/Viola Corrêa Produções Artísticas; Folia de Reis: Tradição e Fé(2006), Viola Brasileira Show Produções e Eventos. Although Brazil has the largest population of Roman Catholics in the world, the musical traditions associated with popular Catholicism in the country have received very little academic attention. For this reason alone the two sets of double CDs, Reinado do Rosário de Itapecerica (MG): Da Festa e dos Mistérios and Folia de Reis: Tradição e Fé, are most welcome. They offer some of the first accessible recordings of two central spheres of Brazilian popular Catholic expressions amongst some of the poorest sectors of Brazilian society: The Festival of [Our Lady of] the Rosary, a quintessential form of African-Brazilian Catholicism that involves performances by several types of percussion-based dance troupes, and the folias de reis, mummer-like ensembles that go from house to house during the Christmas season to bring the blessing of the Three Kings in exchange for donations to stage a collective festival on January 6, Kings' Day. Both [End Page 173]CD sets were supported by the Centro de Memória Digital of the University of Brasília and funded by Petrobas, which has become a major sponsor of Brazil's cultural heritage. To make the recordings, the production teams took advantage of events where they would have easy access to the ensembles. However, because the two events were distinct, the two sets present rather different ethnographic approaches. The Reinado do Rosáriodocuments the various percussion and dance ensembles that performed during the Festival of the Rosary in Itapecerica, Minas Gerais, in 2004, depicting thereby local forms of a widespread form of religious expression. Folia de Reiswas recorded during the annual Meeting of Folias de Reis ( Encontro de Folias de Reis) promoted by the local government of Brasília in 2005, which attracted numerous ensembles from various parts of the country. The sets are accompanied by booklets containing explanatory texts. A special touch was added through the inclusion of direct quotes made by performers; these quotes give the reader a powerful glimpse into the ways in which participation in the ensembles is experienced by devotees. The complete sung text of each track is also provided, allowing one to follow the ritual scripts during listening. The more extensive booklet accompanies the Reinado do Rosário. Alongside an overview of the festival structure, there are three short studies. The first by historian Marcos Magalhães provides a contextualization of the festival through a general discussion of the emergence and dissemination of devotion to Our Lady of the Rosary in colonial Minas Gerais, highlighting the role of the black confraternities as havens for the preservation of black memory. This is followed by literary critic and sociologist Sebastião Rios's informed reading of the texts used by the ensembles in their toadas(songs); he shows how their themes articulate with the cultural legacy of the mainly black performers, drawing attention to the secretive—or "mysterious"—dimensions of the tradition. The section of perhaps greatest interest to ethnomusicologists comes at the conclusion, in Roberto Corrêa's discussion of the musical elements in the ensembles' repertoires, which includes musical transcriptions of some melodies and percussion parts. While the texts have been carefully crafted to avoid exoticizations, one is still left a bit disappointed by the fact that none of the writers seem to have undertaken extensive field research into the specific traditions they have represented. Thus, the texts are often rather general, at times quite problematically so. In linking contemporary practices in the Festival of the Rosary to the African context, "the Bantu" tend to be represented as a coherent and unified entity. Moreover, there are several different types of performance groups that participate in the Festival, including moçambiques, marinheiros, catoptés, vilões, but no clear explanation is provided [End...

Book Reviews

Book reviewed in this article:Alan Barnard (ed.) Hunter‐Gatherers in History, Archaeology and AnthropologyJeremy Beckett. A Study of Aborigines in the Pastoral West of New South Wales: 1958 MA Thesis with New Introduction and PrefaceRoy Ellen. On the Edge of the Banda Zone. Past and Present in the Social Organization of a Moluccan Trading NetworkThomas Gibson. And the Sun Pursued the Moon: Symbolic Knowledge and Traditional Authority among the MakassarMichael Goddard. The Unseen City: Anthropological Perspectives on Port Moresby, Papua New GuineaLynne Hume and Jane Mulcock (eds). Anthropologists in the Field: Cases in Participant ObservationBruce Rigsby and Nicolas Peterson (eds). Donald Thomson: The Man and ScholarJoel Robbins. Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea SocietyRowena Robinson. Christians of India. New Delhi: Sage PublicationsGerald Sider. Living Indian Histories: Lumbee and Tuscarora People in North CarolinaMonique Skidmore. Karaoke Fascism: Burma and the Politics of FearJenny B. White. Money Makes Us Relatives: Women's Labor in Urban TurkeyKatharine L. Wiegele. Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines

The Philippines. Investing in miracles: El Shaddai and the transformation of popular Catholicism in the Philippines. By KATHERINE WIEGELE. Honolulu: University of Hawaii Press, 2005. Pp. xi, 207. Illustrations, Bibliography, Index.

The Philippines. Investing in miracles: El Shaddai and the transformation of popular Catholicism in the Philippines. By KATHERINE WIEGELE. Honolulu: University of Hawaii Press, 2005. Pp. xi, 207. Illustrations, Bibliography, Index. - Volume 37 Issue 3

Investing in miracles: El Shaddai and the transformation of popular Catholicism in the Philippines - Katherine L. Wiegele

Investing in miracles: El Shaddai and the transformation of popular Catholicism in the Philippines - Katherine L. Wiegele

Investing in Miracles: El Sjaddai and the Transformation of Popular Catholicism in the Philippines

Investing in Miracles: El Sjaddai and the Transformation of Popular Catholicism in the Philippines