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ID:
125162
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2013.
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| Summary/Abstract |
From providing the basic needs of food, clothing, and shelter to facilitating travel for those seeking refuge, decentralized underground Christian networks in China have assisted countless undocumented North Korean migrants in situations both dire and desperate. However, with no systems for transparency or accountability in place, and with conservative religious agendas structuring spaces of aid and advocacy, these networks also produce troubling paradigms of custodial confinement and discipline. Drawing on field research in the United States, South Korea, and China, this article examines the way a Christian missionary safe house in China illustrates a political theology of custody through its employment of care and control as well as its attention to and detention of vulnerable populations. The author shows that missionaries justify their custodial authority by stressing good intentions and a pastoral prerogative, but deny the unequal power relations that undergird the very structure of their missionary activities for undocumented North Korean migrants.
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| 2 |
ID:
136713
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| Summary/Abstract |
Phillips, Joe
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| 3 |
ID:
162408
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| Summary/Abstract |
Mafraq, a Jordanian border town, has been profoundly reshaped by the influx of Syrian refugees since 2011. As aid agencies were initially absent from the humanitarian response, the gap was filled by faith-based organisations. In an academic and policy environment narrowly focused on security issues, Islamic charities have received considerable attention. However, little is known about the activities of Evangelical groups, let alone Arab Evangelicals, and how giving aid becomes embedded in wider religiopolitical projects. This article explores how the Mafraq Unity Church, an indigenous Evangelical congregation, balances its religious identity with an increasingly professionalised NGO ‘business’. Drawing on fourteen months of ethnographic fieldwork in 2016/17, I argue that through tapping into resources from secular and non-secular transnational networks, the church appeals to two ‘international communities’: the aid industry and Evangelical communities worldwide. The church's rootedness in northern Jordan speaks to the humanitarian sector's recent ‘localization of aid’ agenda, while its benevolent activities are also framed as part of worldwide Evangelism. This allows Jordanian church officials to rhetorically shift Evangelism's centre of gravity to the Global South and move Mafraq closer to the demographic and historical centre of Christianity.
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