This independent research paper was submitted on December 16, 2021 for my North American Christianity course.
Filipinos have been making Canada their new home since the 1970s. As of 2016, the Philippines has become the top origin country for Canadian immigrants, bringing the Filipino population in Canada to over 800 000 to compose 2.4% of Canada’s total population (Statistics Canada; Republic of the Philippines). Canadian Catholic churches in particular have benefited from immigration: over one-fifth of immigrants who arrived between 2001 and 2011 identify as Catholic (Ruck). The influx of Catholic immigrants has both boosted church attendance and enriched the Canadian-Catholic landscape by adding a multicultural dimension through the integration of foreign practices, customs, and traditions.
Utilizing personal narratives of Filipino immigrants and members of Canadian parishes, narrative analyses and fieldwork research, and statistics, this paper explores several topics relating to first-generation Filipino-Catholic immigrants. Firstly, this paper will explore key reasons first-generation Filipino immigrants decide to continue a faith-oriented lifestyle upon migrating to Canada. Akin to many other first-generation immigrants, Filipinos adhere to their spirituality in order to connect to their heritage, also choosing to approach faith-based communities in search of allies. The difficulties and loneliness of immigration and settlement further prompts Filipinos to rely on their faith for spiritual hope. Along with their devotion, Filipinos bring with them unique and essential aspects of their Catholic identity that embellish the pre-existing Canadian church scene, notating the second portion of this paper. Emphasized in Filipino-Catholic practice in Canada are the public and private displays of religious objects, the beloved icon of Santo Niño, and the Christmas tradition, Simbang Gabi. Finally, the impact of Filipinos on the Canadian-Catholic church landscape is highlighted in the high level of community engagement that Filipino immigrants bring, revitalizing Canadian parishes through their eagerness to serve and by establishing several faith-based communities.
Why do immigrants retain their religious lifestyle?
The Catholic Church provides sentiments of home for first-generation Filipinos as they adjust to a new life in Canada. The centuries under Spanish colonization embedded Catholicism into the Filipino identity, creating a deeply-rooted faith that stays with Filipinos wherever they go (Valencia Sect. 2.2.6). Before immigrating to Canada in 1990, Catholicism was a major part of C.P.'s life growing up in the Philippines, attending Catholic school and faith-centred extracurricular activities in her youth under the influence of her mother, a devout believer (Valencia Sect. 2.2.1). Seventy-five percent of first-generation Canadian immigrants root their religiosity to similar experiences of familial influence as C.P., sharing their religious beliefs with their mother (Angus Reid Institute). The Catholic faith connects Filipinos to something larger than themselves—not only to the divine, but to their heritage and ancestry as well—serving as an anchor during changing times (Marshall 53). First-generation Filipino-Canadians become regular church goers, feeling at home in the presence of familiar Catholic prayers, icons, and songs in the midst of foreign culture and landscape.
Local Catholic Church communities become essential social spaces for Filipino immigrants in search of allies, providing a common ground despite differing cultural backgrounds. Regardless of whether or not the church culture is reminiscent of Filipino customs, Filipinos are often greeted with warmth and acceptance into Canadian churches. Immigrants are drawn to the friendliness of parishioners and quality homilies from the priest, finding companionship and belonging through the intimacy of shared Catholic devotion (Fay 38; Marshall 32). Filipino immigrants look to establish a support system with like-minded believers who understand the gravity of spirituality in one’s life. Over sixty percent of first-generation immigrants first established their social networks in faith-based communities, and about half of first-generation immigrants found material and practical assistance from people within these communities (Angus Reid Institute). In her first few years in Vancouver, C.P. became active in her parish, St. Andrew's, establishing new connections as a choir member, offertory collection counter, member of the Parish Council, and Eucharistic minister (Valencia Sect. 2.1.4). Father Tungolh of St. Edward's Parish in Winnipeg notes that Filipinos first consult their parish priests when faced with mental, behavioural, financial, or spiritual problems. This reflects how highly Filipinos view Catholic priests, relying on them for advice above other secular officials (Fay 43).
It is no surprise that new immigrants turn to faith when coping with the difficulties of adjusting to a new livelihood; roughly two-thirds of first-generation immigrants found spiritual hope during this time of transition (Angus Reid Institute). Overwhelmed with the extensive undertaking of settling into Canada as a young family with toddlers, C.P. relied on the grace of God when finding a home and job, as well as learning to adjust to the cold climate, new culture, and new language. Another struggle for immigrants is homesickness: C.P. attributes her ability to cope with the sadness of leaving loved ones in the Philippines to her faith (Valencia Sect. 2.1.3). In the thick of trials and tribulation, Filipino Catholics are fueled to persevere by the belief that God has a plan for them in this new chapter of their lives, utilizing this period of desolation to strengthen their faith (Marshall 35; Valencia Sect. 2.1.6).
Filipino-Catholic traditions
First-generation Filipino-Catholics bring to Canada unique practices and customs. Prominent in Filipino-Catholic culture is the abundance of religious objects and imagery, serving as a means for new immigrants to anchor themselves to homeland traditions (Marshall 202). A tell-tale sign of a Filipino-Catholic-owned home, yard, car, or business is the presence of religious imagery (26). The inclusion of various religious paintings, statues, and other Catholic icons such as the Crucifix in C.P. 's home decoration serves as a reminder that Jesus is the Lord of her home, endowing her, her family, and their property with protection. Just as important to C.P. and other Filipino-Catholics is that these religious objects also serve as a visual indicator of her faith to visitors and passing strangers (Valencia Sect. 2.2.3). It is a common sight in the Philippines to witness religious objects among conventional decorations in public spaces such as restaurants and businesses, and it is no different for Filipino-owned businesses in Canada. Filipinos extend the traditionally sacred space of the home to their business with the presence of religious shrines and displays, in hopes of imparting blessings and protection from God to their business (Marshall 111-112).
Santo Niño is a particularly special religious icon in the Philippines as a multi-dimensional representation of Filipino faith, culture, and history. Originally brought to the Philippines by Magellan in 1521, the myths behind this wooden carving of the child Jesus highlights testaments of miracles amidst calamity and a lack of religious structures (Marshall 36). The traditionally Christian icon has since transformed to encompass aspects of Filipino culture and history outside of Christianity. The common belief of Santo Niño’s ability to both heal and punish reflects the heterodox Filipino underside of magical objects, other-worldly beings, healing, and visions. Filipino heritage is further integrated into elements of Santo Niño’s origin stories and visualization, which bears resemblance to pre-Christian myths and spirits (37). Most importantly, Santo Niño has become a symbol of Filipino resilience, a powerful reminder to Filipinos that they are assured success and belonging wherever they find themselves. Depending on the colour of his robe, Santo Niño becomes a bearer of good luck and blessings, a travel companion, or an embodiment of hope to those who have nothing (36). Alison Marshall contends that Santo Niño shrines and statues were more prevalent than other religious images that she saw during her fieldwork in Manitoba, representing the significance of Santo Niño to Filipino faith and identity in their new life in Canada (46).
The Filipino Christmas tradition Simbang Gabi has become a yearly celebration in many Catholic churches across Canada. Rooted in Spanish tradition, Simbang Gabi is a nine-day devotional series of Masses dedicated to the Virgin Mary as the days lead to the birth of Jesus. Translated to “Night Mass”, Simbang Gabi services are held during the early hours of the morning, traditionally to meet the needs of farmers who began working before sunrise. These farmers had nothing to offer during Mass but crops of their labour, but the priests were grateful for the offerings. A portion of the offerings were given back to the community and cooked by members of the congregation after the Mass service to feed parishioners before a day’s work at the farm. Likewise, contemporary Simbang Gabi services bring parishioners together for a feast following Mass services, featuring traditional Filipino dishes provided by members of the community (Ko Din; Valencia Sect. 2.2.5). Despite the busy lives of urbanized Filipino-Canadians, the sacrifice of attending early morning Mass services retains the authenticity of the cherished Christmas celebration and attracts an increasing number of Canadian parishioners each year (Valencia Sect. 2.2.5). A tradition rich in both faith and celebration, Simbang Gabi is considered a gift to the Canadian Catholic landscape and is embraced by Filipinos and non-Filipinos alike (Ko Din).
A servant’s heart and community building are both essential components of Filipino spiritual life that have been shared with the Canadian church. In light of their colonial background Filipinos are inherently people of service, an attribute that is further compounded by the Christian virtues of love and charity. The eagerness to serve drives Filipino-Catholics to become active volunteers in different parish ministries. In Canadian churches, Filipinos are seen as greeters and ushers, choir members, event organizers, and council members (Fay 53; Valencia Sect. 2.1.4). Moreover, Filipinos have integrated themselves as members of national groups that were traditionally established by Euro-Canadian Catholics, such as the Catholic Women's League and the Knights of Columbus (Marshall 26; Fay 34). Upon establishing themselves in Canada, Filipinos are known to be generous donors and are always ready to lend helping hands to the needy (Fay 34, 44). It is in part due to these instances of parish activism that Canadian church leaders attribute the prosperity of the Catholic church to the service and attendance of Filipino parishioners (Valencia Sect. 2.2.4).
Filipino initiatives in Canada
Charismatic faith-based communities are prevalent in the Philippines, playing a central role in the spiritual development of many Filipinos that expands outside of church activities (Fay 42). The absence of charismatic communities from the Canadian-Catholic church landscape has prompted several Filipinos to establish new faith-based communities in Canada, working with church leaders to integrate the different visions and mission statements of these organizations with the larger Canadian church scene. It is through these communities that many Filipinos feel they are able to fulfill God’s call to serve and evangelize, accompanying others on their spiritual journeys through deep friendship and devotion (Valencia Sect. 2.2.5). Fostering the spiritual growth of both Filipinos and non-Filipinos alike promotes solid friendships among members, dedicated service among church clergy, and fosters bible studies, block rosary, and family prayer among the laity, overall contributing to the greater good of the Catholic Church (Valencia Sect. 2.2.6; Fay 42). This paper will elaborate further on two organizations, Bukas Loob Sa Diyos and Couples For Christ, and their impact on their local church communities.
The community Bukas Loob Sa Diyos (BLD, translated as “Opening Up to God”) gained diocesan approval in 1990 after a group of newly immigrated Filipinos sought to establish a Toronto branch of BLD. Not long after, five to seven hundred BLD members would gather for Marriage Encounter Weekends, Life in the Spirit Seminars, healing Masses, worship services, Bible Studies, and community service activities (Fay 47). BLD is especially impactful to Filipinos transitioning to life in Canada, becoming a source for emotional and practical support for those dealing with adjustment and familial tension that arises out of differences between first-, second-, and third-generation immigrants (ibid.). Furthermore, BLD works with parishes to offer a program of service to new Filipino-Canadians, encompassing spiritual and physical aid. Initiatives like this highlight the lengths Filipino volunteers will go to understand the needs of their local parish and serve accordingly (48).
One of the more prominent Filipino communities in Canada is Couples for Christ (CFC), a Catholic charismatic community that has expanded from its humble beginnings among middle class couples in the Philippines to one hundred and forty countries around the world (Fay 34). The establishment of the first Canadian branch of CFC was in the works in Vancouver during the spring of 1993 with the initiation of a ten-week Christian Life Program that prospective members had to complete. The following year, CFC was denied episcopal approval under the rationale that there existed enough married couples’ organizations in the archdiocese. With an increasing number of couples eager to join the community, the administrator of St. Monica’s Parish called on Luis Untalan and Arturo Macapinlac, the organizers of CFC, to aid in reviving the quiet parish as a parish organization (36). Moreover, the priest of Our Lady of Good Counsel Parish approached CFC with the offer to hold the final session of the ongoing Christian Life Program at their church hall. Catching the attention of the archbishop who had previously denied CFC’s request to become a diocesan organization, Untalan explains the requests from the two parishes, relinquishing that they could not refuse to help. After encountering CFC in Manila and Philippine bishops during World Youth Day in 1995, the Vancouver archbishop granted CFC’s request to be an archdiocesan organization. Christian Life Programs were soon initiated in several parishes in the Greater Vancouver Area, later expanding to other cities across Canada to meet the needs of the growing Filipino-Canadian population (37-38).
The influx of Filipino immigrants between the 1970s and 2000s renewed the spirits of many Catholic churches in Canada. In Vancouver’s St. Patrick’s Church, three-quarters of their three thousand parish families are Filipino (Fay 32). Mass at St. Edward’s in Winnipeg fill to the brim with over five hundred in the congregation, around ninety-five percent of which are Filipino parishioners (Marshall 28). The Filipino population in Toronto parishes stand out as both active contributors to community life and a sizable demographic, making up fifty to seventy percent of churchgoers at Our Lady of the Assumption, Our Lady of Lourdes, and St. Thomas More (Fay 46). Canadian churches continue to thrive because of the zealous presence and contributions of Filipino parishioners, bringing jolly and enthusiastic energy in all that they do (Valencia Sect. 2.2.6; Fay 46, 56). The regularity and faithfulness of Filipino devotional life enriches Canadian piety, providing genuine encouragement to the non-Filipino parishioners around them (Fay 45, 48).
The Catholic faith is deep-seated in Filipino identity and integral for first-generation immigrants adjusting to a new life in Canada. Amidst a new culture, Catholicism provides an avenue that allows Filipino immigrants to stay in touch with their ancestry and heritage, while also providing a common ground with other Canadians. In the difficulties of transition, Filipinos rely on their faith in God for spiritual hope and strength during periods of desolation, and comfort during moments of homesickness and loneliness. Filipino immigrants bring distinct practices and traditions that highlight Filipino heritage and enrich Canadian piety. Elaborate religious imagery serves as a public declaration of faith, expanding the sacred space outside of the home to business to impart God’s protection and blessings. The icon Santo Niño and tradition of Simbang Gabi are both Catholic artifacts which embody Filipino culture and history and have been shared with Canadians. Inclined to serve and cultivate community, Filipinos are active in parish life, furthering their impact in the grander Canadian Catholic Church through charismatic faith-based communities. Their zeal and activism has renewed the spirits of parishes across Canada, their devotion and faithfulness continue to inspire Canadian Catholics they encounter, and their unique practices, customs, and traditions contribute to the wider Canadian cultural mosaic.
Work Cited
Conchas, Alvin. “The Filipino Diaspora in Canada.” Filipinos in Canada, 2016, https://ottawape.dfa.gov.ph/index.php/2016-04-12-08-34-55/filipino-diaspora.
“Faith and Immigration: New Canadians Rely on Religious Communities for Material, Spiritual Support.” Angus Reid Institute, Angus Reid Institute, 9 July 2020, https://angusreid.org/faith-canada-immigration/.
Fay, Terence J. “From the Tropics to the Freezer: Filipino Catholics Acclimatize to Canada, 1972-2002.” CCHA Historical Studies, vol. 71, 2005, pp. 29–59.
“Immigrant Population in Canada, 2016 Census of Population.” Statistics Canada, 2016, https://www150.statcan.gc.ca/n1/pub/11-627-m/11-627-m2017028-eng.htm.
Ko Din, Jean. “Simbang Gabi Adds Filipino Flare to Feast.” The Catholic Register, 21 Dec. 2018, https://www.catholicregister.org/faith/item/28662-simbang-gabi-adds- filipino-flare-to-feast.
Marshall, Alison R. Bayanihan and Belonging: Filipinos and Religion in Canada. University of Toronto Press, 2017.
Ruck, Agnieszka. “Immigration Is Good News for Catholics in Canada.” The B.C. Catholic, 20 June 2015, https://bccatholic.ca/news/canada/immigration-is-good-news-for- catholics-in-canada.
**Appendix is not included in this online publication
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