Faith, Family, and Filipino American Community Life

Notes

173 chapter 1 — faithfully filipino and american 1. The names of all individuals interviewed as well the names of the central churches in the study have been changed to maintain a measure of anonymity and confidentiality. Note that I use the term Filipino American throughout the book despite the fact that a host of terms can be to describe Filipinos.According to both interviews and findings from the Pew Research Center study on Asian Americans, Filipinos overwhelmingly describe themselves as Filipino American (69 percent); see Yen Le Espiritu, Filipino American Lives (Philadelphia, PA: Temple University Press, 1995); Yen Le Espiritu, Home Bound: Filipino American Lives across Cultures, Communities, and Countries (Berkeley: University of California Press, 2003); Pew Research Center, The Rise of Asian Americans (Pew Research Center ’s Social and Demographic Trends Project, June 19, 2012), http://www.pewsocialtrends .org/files/2012/06/The-Rise-of-Asian-Americans-Full-Report.pdf; Barbara Posadas, The Filipino Americans (Westport, CT: Greenwood, 1999). 2. See Christian Smith, Moral Believing Animals: Human Personhood and Culture (New York: Oxford University Press, 2003) on the importance of moral commitments in theorizing about the powerful influence of culture on motivations for social action. 3. Pui-Yan Lam,“As the Flocks Gather: How Religion Effects Voluntary Association Participation ,” Journal for the Scientific Study of Religion 41 (2002): 405–422, doi:10.1111/14685906 .00127; Marc A. Musick and John Wilson, Volunteers: A Social Profile (Bloomington: Indiana University Press, 2008); Mark Regnerus, Christian Smith, and David Sikkink, “Who Gives to the Poor? The Role of Religious Tradition and Political Location on the Personal Generosity of Americans toward the Poor,”Journal for the Scientific Study of Religion 37.3 (1998): 481–493, doi:10.2307/1388055; Sydney Verba, Kay Schlozman, and Henry Brady, Voice and Equality (Cambridge, MA: Harvard University Press, 1995). 4. Paul Lichterman, Elusive Togetherness: Church Groups Trying to Bridge America’s Divisions (Princeton, NJ: Princeton University Press, 2005); Paul Lichterman and Charles Brady Potts, The Civic Life of American Religion (Stanford, CA: Stanford University Press, 2009). 5. See, for example, the case of Nigerian Catholics in Michael W. Foley and Dean R. Hoge, Religion and the New Immigration: How Faith Communities Form Our Newest Citizens (New York: Oxford University Press, 2007). N O T E S 174 Notes to pages 5–7 6. Jasso, Guillermina, Douglas S. Massey, Mark R. Rosenzweig, and James P. Smith, “Exploring Religious Preferences of Recent Immigrant to the United States: Evidence from the New Immigrant Survey Pilot,” in Religion and Immigration: Christian, Jewish, and Muslim Experiences in the United States, edited by Yvonne Yazbeck Haddad, Jane I. Smith, and John L. Esposito (Walnut Creek, CA: AltaMira Press, 2003), 217–253; Aaron Terrazas and Jeanne Batalova, Filipino Immigrants in the United States (Migration Policy Institute report, 2010), www.migrationinformation.org/USFocus/display.cfm?ID=777. 7. See, for example, Smith, Moral Believing Animals in general; Elaine Howard Ecklund, Korean American Evangelicals: New Models for Civic Life (New York: Oxford University Press, 2006) on the case of Korean immigrants. 8. I define and discuss my use of cultural frameworks further in Chapter 2. 9. It is estimated that during this time the number of foreign-born immigrants rose from under four million (3.5) in 1890 to well over nine million by 1910, with the overwhelming majority being Catholic; see James D. Davidson, “Civic Engagement among American Catholics, Especially the Post Vatican II Generation,” Meeting of American Catholics in the Public Square Project (New York, January 26–28, 2001), http://www.esosys .net/pew/papers/winter2001commonweal/davidson/davidson1.htm; James D. Davidson, Catholicism in Motion: The Church in American Society (Ligouri, MO: Ligouri and Triumph , 2005); Roger Finke and Rodney Stark, The Churching of America 1776–1990 (New Brunswick, NJ: Rutgers University Press, 1992); Andrew M. Greely, American Catholic: A Social Portrait (New York: Basic Books, 1977); Robert F. Leavitt SS, “Lay Participation in the Catholic Church in America, 1789–1989,” in Perspectives, Politics, and Civic Participation , edited by Stephen J.Vicchio and Virginia Geiger SSND (Westminster, MD: Christian Classics, 1989), 275–293. 10. As of 2010, the two largest American immigrant communities are Mexicans and Filipinos. Both Mexico and the Philippines are predominately Catholic countries and represent the two largest sources of Catholic immigration to the United States; see Jasso, Massey, Rosenzweig, and Smith, “Exploring Religious Preferences”; Terrazas and Batalova , Filipino Immigrants in the United States. 11. See discussion in chapter 3 of Helen Rose Ebaugh and...