Skip to main content Accessibility help
×
Hostname: page-component-8448b6f56d-cfpbc Total loading time: 0 Render date: 2024-04-19T22:57:43.277Z Has data issue: false hasContentIssue false

8 - Persistent Forms: Catholic Charity Homes and the Limits of Neoliberal Morality

Published online by Cambridge University Press:  13 April 2017

China Scherz
Affiliation:
University of Virginia
Daromir Rudnyckyj
Affiliation:
University of Victoria, British Columbia
Filippo Osella
Affiliation:
University of Sussex
Get access

Summary

“Cleaning brushes. I'd say we need ten cleaning brushes and we need to replace them about once a month. So that's 120 brushes a year. At 700 shillings a brush we need 84,000 shillings a year for brushes.” It was nearly midnight and we were still up working. The six Ugandan, Kenyan, and Tanzanian nuns who had been placed in charge of a home for orphans and children with disabilities were responding to my requests for an accounting of their current annual budget, not with a document but with a late night meeting in which they attempted to align their former mother general's sparse report with their own remembered accountings. Given this home's mission of providing care, accommodation, and access to education for around 100 children and adults who have found themselves outside of the networks of care usually made of kin, much of this budgetary conversation took the form of a micro accounting of household items. And on it went into the night. These calculations were accompanied by a good bit of laughter as we were all enjoying the chance to be together and energized by the arrival of Ruth Petersen, a sixty-one-year old Peace Corps volunteer with five years of prior experience working with children with disabilities.

The laughter was also the result of the novelty of the task at hand. The sisters were not in the habit of engaging in such prospective budgeting. Instead, they took the help that came their way and used it to meet the most pressing needs. This trust in divine providence was both a lived tenet of their theology (Scherz 2013) and a matter of necessity, as the few large donors they still had were not interested in providing funds for such quotidian expenses as brushes and soap. Most of the foundations that had once supported their work had moved on to more “sustainable” projects, preferring community-based projects, advocacy, and awareness raising campaigns to the forms of material charity provided by institutions such as Mercy House. In the end, their anticipated income fell short of their anticipated operating expenses (which totaled some 50 million Ugandan shillings, or approximately US$25,000), by nearly half.

Type
Chapter
Information
Publisher: Cambridge University Press
Print publication year: 2017

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Adams, V. 2012. “The Other Road to Serfdom: Recovery by the Market and the Affect Economy in New Orleans.” Public Culture 24(1): 185–216.Google Scholar
Adams, V.. 2013. Markets of Sorrow, Labors of Faith: New Orleans in the Wake of Katrina. Durham, NC: Duke University Press.
Bevans, S., and Schroeder, R.. 2004. Constants in Context: A Theology of Mission for Today. Maryknoll, NY: Orbis Books.
Bornstein, L., Wallace, T., and Chapman, J.. 2006. The Aid Chain: Coercion and Commitment in Development NGOs, Intermediate Technology. Warwickshire, UK: Intermediate Technology.
Boyd, L. 2015. Preaching Prevention: Born-Again Christianity and the Moral Politics of AIDS in Uganda. Athens, OH: Ohio University Press.
Catholic Church, . 1931. Quadragesimo Anno. Encyclical on the Reconstruction of Social Order. New York: The Paulist Press.
Catholic Church, . 1939. Rerum Novarum. New York: The Paulist Press.
Catholic Relief Services. 2014. From Hope to Harvest: Agency Strategy 2014–2018, Catholic Relief Services. Baltimore: Catholic Relief Services.
Collier, S., and Ong, A.. 2005. “Global Assemblages, Anthropological Problems.” In Global Assemblages: Technology, Politics, and Ethics as Anthropological Problems, edited by Collier, S. and Ong, A., 3–21. Malden, MA: Blackwell.
Comaroff, J., and Comaroff, J.. 1999. “Occult Economies and the Violence of Abstraction: Notes from the South African Postcolony.” American Ethnologist 26(2): 279–303.Google Scholar
Cooke, B., and Kothari, U.. 2001. Participation: The New Tyranny? London: Zed Books.
Dicklitch, S. 1998. The Elusive Promise of NGOs in Africa: Lessons from Uganda. New York: St. Martin's Press.
Elyachar, J. 2005. Markets of Dispossession: NGOs, Economic Development, and the State in Cairo. Durham, NC: Duke University Press.
Englund, H. 2006. Prisoners of Freedom: Human Rights and the African Poor. Berkeley: University of California Press.
Epstein, H. 2007. The Invisible Cure: Africa, the West, and the Fight Against AIDS. New York: Farrar, Straus and Giroux.
Fabian, J. 1983. Time and The Other: How Anthropology Makes its Object. New York: Columbia University Press.
Foucault, M. 1979. “On Governmentality.” Ideology and Consciousness 6: 5–21.Google Scholar
Green, M. 2000. “Participatory Development and the Appropriation of Agency in Southern Tanzania.” Critique of Anthropology 20(1): 67–89.Google Scholar
Halvorson, B. 2012. “Woven Worlds: Material Things, Bureaucratization, and Dilemmas of Caregiving in Lutheran Humanitarianism.” American Ethnologist 39(1): 122–137.Google Scholar
Hunter, S. 2003. Black Death: AIDS in Africa. New York: Palgrave Macmillan.
James, E. 2010. Democratic Insecurities: Violence, Trauma, and Intervention in Haiti. Berkeley: University of California Press.
James, E.. 2012. “Witchcraft, Bureaucraft, and the Social Life of (US)AID in Haiti.” Cultural Anthropology 27(1): 50–75.Google Scholar
Kremer, M., and Miguel, E.. 2007. “The Illusion of Sustainability.” Quarterly Journal of Economics 122(3): 1007–1065.Google Scholar
Li, T. 2007. The Will to Improve: Governmentality, Development, and the Practice of Politics. Durham, NC: Duke University Press.
Mallaby, S. 2004. The World's Banker: A Story of Failed States, Financial Crisis, and the Wealth and Poverty of Nations. New York: Penguin Press.
Mirowski, P. 2009. “Defining Neoliberalism.” In The Road From Mont Pelerin: The Making of the Neoliberal Thought Collective, edited by Mirowski, P. and Plehwe, D., 417–456. Cambridge, MA: Harvard University Press.
Muehlebach, A. 2012. The Moral Neoliberal: Welfare and Citizenship in Italy. Chicago: University of Chicago Press.
Muehlebach, A.. 2013. “The Catholicization of Neoliberalism: On Love and Welfare in Lombardy, Italy.” American Anthropologist 115(3): 452–465.Google Scholar
Nakassis, C. 2013. “Brands and their Surfeits.” Cultural Anthropology 28(1): 111–126.Google Scholar
Novak, M. 1993. The Catholic Ethic and the Sprit of Capitalism. New York: Free Press.
O'Neill, K. 2013. “Left Behind: Security, Salvation, and the Subject of Prevention.” Cultural Anthropology 28(2): 204–226.Google Scholar
Ong, A. and Collier, S., eds. 2005. Global Assemblages: Technology, Politics, and Ethics as Anthropological Problems. Malden, MA: Blackwell.
Paley, J. 2001. “The Paradox of Participation: Civil Society and Democracy in Chile.” PoLAR: Political and Legal Anthropology Review 24(1): 1–12.Google Scholar
Pfeiffer, J. 2013. “The Struggle for a Public Sector: PEPFAR in Mozambique.” In When People Come First: Critical Studies in Global Health, edited by Biehl, Joao and Petryna, Adriana, 166–181. Princeton, NJ: Princeton University Press.
Power, M. 1997. The Audit Society: Rituals of Verification. Oxford: Oxford University Press.
Rabinow, P. 2003. Anthropos Today: Reflections on Modern Equipment. Princeton, NJ: Princeton University Press.
Rahnema, M. 1992. “Participation.” In The Development Dictionary: A Guide to Knowledge as Power, edited by Sachs, W., 116–131. London: Zed Books.
Rose, N. 1999. Powers of Freedom: Reframing Political Thought. Cambridge: Cambridge University Press.
Rudnyckyj, D. 2009. “Spiritual Economies: Islam and Neoliberalism in Contemporary Indonesia.” Cultural Anthropology 24(1): 104–141.Google Scholar
Scherz, C. 2013. “‘Let Us Make God Our Banker’: Ethics, Temporality, and Agency in a Ugandan Charity Home.” American Ethnologist 40(4): 624–636.Google Scholar
Scherz, C.. 2014. Having People, Having Heart: Charity, Sustainable Development, and Problems of Dependence in Central Uganda. Chicago: University of Chicago Press.
Scherz, C.. 2015. “Enduring the Awkward Embrace.” Presentation at the Society for the Anthropology of Religion (SAR) 2015 meeting. San Diego, CA, 18 April.
Scherz, P. 2013. “Conflicting Models of Technology in Catholic Social Teaching.” Presentation at New Wine, New Wineskins: Catholic Moral Theology Conference. Moreau Seminary, Notre Dame, IN, July 25.
Stirrat, R. L., and Henkel, H. 1997. “The Development Gift: The Problem of Reciprocity in the NGO World.” Annals of the American Academy of Political and Social Studies 554: 66–81.Google Scholar
Swidler, A., and Watkins, S.. 2009. “‘Teach a Man to Fish’: The Sustainability Doctrine and Its Social Consequences.” World Development 37(7): 1182–1196.Google Scholar
Uganda National NGO Forum. 2009. “The NGO Sector in Uganda, Its Operating Environment and Relationship with Government: A Brief Meeting between Representatives from the NGO Sector and the 3rd Deputy Prime Minister and Minister of Internal Affirs-Hon. Kirunda Kivejinja.” Kampala: Uganda National NGO Forum.
West, P. 2006. Conservation Is Our Government Now: The Politics of Ecology in Papua New Guinea. Durham, NC: Duke University Press.
Whitmore, T. 2001. “John Paul II, Michael Novak, and the Difference between Them.” The Annual of the Society for Christian Ethics 21: 215–232.Google Scholar
Whyte, S., Whyte, M., Meinert, L., and Twebaze, J.. 2013. “Therapeutic Clientship: Belonging in Uganda's Projectified Landscape of AIDS Care.” In When People Come First: Critical Studies in Global Health, edited by Biehl, J. and Petryna, A., 140–165. Princeton, NJ: Princeton University Press.
Wiegratz, J. 2010. “Fake Capitalism? The Dynamics of Neoliberal Moral Restructuring and Pseudo-development: The Case of Uganda.” Review of African Political Economy 37: 123–137.Google Scholar
World Bank. 1998. Beyond the Washington Consensus: Institutions Matter. New York: Oxford University Press.
Zigon, J. 2011. “HIV Is God's Blessing”: Rehabilitating Morality in Neoliberal Russia. Berkeley: University of California Press.

Save book to Kindle

To save this book to your Kindle, first ensure coreplatform@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×