Vietnam, the Philippines, and Indonesia
The nations of Southeast Asia also went through periods of dramatic change during the 19th and 20th centuries, experiencing imperialistic conquest, Japanese aggression, and imperial divestiture followed by civil war and sociopolitical turmoil. One result of these dramatic and painful changes was the development of a number of NRMs.
In Vietnam, for example, two major NRMs formed, both of which contributed to the nation’s political and cultural turmoil. Cao Dai, a syncretistic religion that blended Confucianism, Daoism, Buddhism, and Christianity, became a military and political force with considerable power during the final years of World War II and over the course of the First Indochina War (1945–54). A second major new religion, Hoa Hao, was founded by a Buddhist reformer, Huynh Phu So. Blending Confucianism, animism, and indigenous Vietnamese religious practices, the movement became a political and military presence that, like Cao Dai, was involved in the violent political universe of Vietnam in the years following World War II.
The Philippines produced its own new religions. These were the Rizalist cults, named after José Rizal, a martyr in the struggle against the Spanish in the years immediately preceding the Spanish-American War. The Rizalist cults were syncretistic and combined Catholic elements with pre-Spanish Malay and Filipino elements, presenting millenarian messages that gave hope to the poor and oppressed.
In Indonesia in 1933, the Sufi Muhammad Subuh, also known as Bapak, founded Subud, a movement that spread to the West in the 1950s. Its followers believe they can open themselves to the power of God through singing, dancing, shouting, laughter, and feelings of rapture and release. Thus, in form, at least, Subud parallels the traditional Sufi mystical experience and the charismatic Christian experience that is seen in the True Jesus Church and the New Testament Church of Taiwan.
Murray RubinsteinAssessment
NRMs, in all their diversity, represent various responses to the challenges of modernity: religious and cultural pluralism, the influence of science and technology, and the secularization of much of modern life. They are also attempts to find new spiritual alternatives to the mainstream religious traditions. While some NRMs have led their adherents to tragic ends and others faded away as quickly as they had arisen, many have provided religious solace to those who feel they cannot obtain it elsewhere, and some show signs of enduring and becoming institutionalized. Some of them will undoubtedly become, over time, part of tomorrow’s “mainstream religions.”