Growing research revolving around the plight of (Philippine) migrant domestic workers is noteworthy. However, the focus is largely on their role, capacity and identity as caregivers, meaning as labour migrants and transnational mothers engaged in both paid and unpaid care work. Building on the “care circulation” framework of Baldassar and Merla that conceptualises care as given and received in varying degrees by all family members across time and distance, this paper takes up the task of recognising migrant domestic workers as care receivers. In a particular way, this paper conceptualises care for migrant caregivers-transnational mothers that is based on a qualitative empirical study on the lived realities of Philippine migrant workers, who are also transnational mothers. An analysis of the participants’ narratives using the constructivist grounded theory approach reveals that their experience of God’s presence is central to how they navigate transnational mothering as labour migrants. This paper then proposes that their faith stories, significant as they are, be taken as a resource in providing them with spiritual care that takes their concerns into account.

Research on migration and religion reports the significance of religion to migrants, particularly those who self-identify as religious. In particular, migrant churches have served as a sanctuary, a venue for social networking, and a community supportive of migrants’ wellbeing, to name a few things. However, migrant churches are also criticized for the possibility of becoming instruments of control over migrants. Heeding Boccagni and Hondagneu-Sotelo’s invitation to use the “homemaking optic” to inquire into the experience of integration of migrants, this paper analyzes how migrant churches foster migrants’ becoming at home in the receiving societies using Philippine migrant communities as a case study. Data is gathered through semi-structured interviews with ministers and pastoral workers in migrant churches. The qualities that characterize their homemaking through belonging to and serving in a migrant church are “identifying with each other”, “creating a shared space”, “advocating for migrants’ rights and welfare”, “sharing resources”, and “adjusting to the receiving society”. The homemaking optic shifts attention towards the subjective realities of migrants against the background of various inequalities that present homemaking as a struggle for many. Migrant churches, through their values, beliefs, and practices, foster an atmosphere that welcomes, supports, encourages, and accompanies migrants towards becoming at home in the receiving country. Using practical theologian LaMothe’s three “dialectical pairs of personal knowing” proposed to underpin just care relationships, I present how migrant churches become communities of care when members, as care receivers, are recognized as they are and whose real “needs and desires” are acknowledged. In this study, the essential role of migrant churches in migrants’ homemaking is examined, emphasizing the notion that churches function as communities of care as they acknowledge the identities, subjectivities, and agency of their members.

This article is based on a qualitative research study involving Filipinas who are both migrant workers in Kuwait, Italy, Hong Kong and Taiwan and mothers of children aged between 0 and 18 years at the time of their departure from the Philippines. The article seeks to answer the following question: how does one’s Christian faith assist women in coping with labour migration and the resulting transnational mothering? In an analysis of data gathered from the participant mothers, the concept of ‘strategising to gain access to a better life’ emerges as central to how the participants navigate transnational mothering as labour migrants. In particular, the participant mothers identify their faith as one of the factors in which they invest. From a theological perspective, such ‘investing in faith’ is interpreted as an integral component of an ongoing spirituality that is hinged on an active relationship with God. On the one hand, their experience of living the faith reveals encountering the sacred in mundane events, amidst the challenges associated with labour migration and transnational mothering. On the other hand, their experience of hopeful gambling attests to the reality of evil or ‘dis-grace’ in the here and now.