Catholic Culture reports that Cardinal Gaudencio Rosales of Manila has “called for prayers of reparation for a blasphemous art exhibit.” What art exhibit, you ask? “Kulo,” a controversial and recently-shut-down exhibition at the Cultural Center of the Philippines features, in particular, pieces by artist Mideo Cruz.
Posts Tagged ‘the Philippines’
Minnesota politics is a bit, well, different. But uproar over the place of religion in an election mailing may show that, at last in terms of the stakes of secularism debates, Minnesota’s not so strange after all.
After spending two years earning her master’s degree at the University of Notre Dame’s Kroc Institute for International Peace Studies—and having previously been a visiting fellow at the Institute—Myla Leguro recently returned to her native Mindanao, a violence-ridden island in the southern Philippines. There, for more than two decades, she has been working for Catholic Relief Services to forge peaceful relationships between rival indigenous, Muslim, and Christian groups, as well as the government in Manila. For Leguro, practice comes before theory, and the local precedes the national and the global. When she thinks about religion, too, practical, context-specific steps toward getting different communities talking with each other trump concerns about abstract doctrines or clashing civilizations.
At the end of our last post (an extension of our discussions at the IWM Summer School in Cortona), we asked whether secularism and liberalism in fact always go together, as is often supposed. In our second round of Skype conversations, we began to address this question by discussing a related one: to what degree are liberalism and privatized religion necessary for democracy? This discussion was inspired by our IWM course on “Religion and Democracy,” taught by José Casanova and Marcin Krol, which drew on examples of democratic societies to examine the variety of roles that public religion and liberalism, respectively, play in enhancing or inhibiting democratic life.
In a country as religious as the Philippines, it would be easy to assume that clerics have a significant hand in driving voting behavior. Looking at some recent examples and public opinion data from the Philippines, however, complicates this assumption. It appears, in fact, that the most religious Filipinos are also the most suspicious of clerical involvement in voting.
As I transition my SSRC research from Senegal to the Philippines, I am constantly ruminating over the question: why compare these two places? Developing some coherent answer to this inquiry is a crucial task for helping me build theory on the idea of After Secularization.