浪花直播

Chair: Charles Parker (Saint 浪花直播 University)

Steve Schoenig (Saint 浪花直播 University), 鈥淔rom Peter's Tomb to the Scattered Sees: How Procuring the Pallium Knit Together the Medieval Church鈥�

Rachel Miller (Cal State), 鈥溾�榃ith his Holy Arm He Will Defend Them鈥�: Visual Representations of Francis Xavier鈥檚 Relics throughout the Global Jesuit Missionary Network鈥�

Anne Mariss (University of Regensburg), 鈥淔rom Asia to Brazil and the Netherlands: the Global Life of Francis Xavier鈥檚 Rosary鈥�

Robert Alvis (Saint Meinrad Seminary), 鈥淭he Divine Mercy Image in Translation鈥�

Respondent: Eugenio Menegon (Boston University)

There will be a short break before the second session.

Chair: Tim Dulle (Saint 浪花直播 University)

 Marie Balsley Taylor (University of North Alabama), 鈥淥f Brass Men and Angels: Finding and Destroying French Catholic Pennacook Objects in 17th c. New England鈥�

Jennifer Popiel (Saint 浪花直播 University), "Roman' Catholicism, French Missionary Communication, and the Annals of the Propagation of the Faith"

Anne O鈥機onnor (University of Galway), 鈥淭he Translation Trade: Global Catholic Exchange across Language and Geography鈥�

Wim Fran莽ois (University of Leuven) and Kunhang Li (Donghua University), 鈥淧hoenixes, Textiles, and Religious Paintings: Migration of an Eastern Motif into the Late Medieval Catholic Culture"

Respondent: Valentina Napolitano (University of Toronto)

Lunch will be provided for all attendees.

Chair: Anna Katherina Rudolph (Saint 浪花直播 University)

Nora Guggenbuhler (University of Zurich), 鈥淭he Travels of Madonna di Trapani: Records of a Miraculous Image鈥檚 Journey from Cyprus to Mexico鈥�

Grace Harpster (Georgia State University), 鈥淐opying, Cutting, and Pasting Early Modern Jesuit Portraits鈥�

Mideum Hong (Georgetown University), 鈥淎ncestral Tablet: Filial Piety or Meaningless Wood?鈥�

Andrew Walker-Cornetta (Georgia State University), 鈥淓xceptional Material: Disability and Devotion鈥� 

Respondent: Megan Holmes (University of Michigan)

There will be a short break before the plenary talk.

Title: Catholic Banking and Building in Quebec: An Entangled History and its Afterlives 

Abstract: Montreal is a city of churches. As Mark Twain quipped during an 1881 visit, 鈥測ou couldn't throw a brick without breaking a church window.鈥� More than a century later, many of those Catholic churches are closing, one part of a growing crisis playing out across North America and Western Europe. This keynote presentation connects current attempts to address this material reality in Quebec with another Catholic legacy: the law on Social Economy. This law arises from Quebecois experiments with rethinking financial systems as a response to Rerum Novarum (1891), most famously in Alphonse Desjardins鈥� eponymous model of popular banking. Using Desjardins as a case study, I explore how Quebecois balanced a trans-Atlantic exchange of ideas, often through Catholic networks, with their attempts to shape a financial system that resisted global 'flows.' These tensions have analogs in current attempts to secure the future of heritage churches through social impact investing. Today, the twin Catholic legacies of building and banking prompt urgent questions as Quebecois must ask themselves, what is valuable and to whom? What is worth preserving and why? 

Attendees are invited to a networking reception at the end of the first day. Refreshments will be available. 

Chair: Cathleen Fleck (Saint 浪花直播 University)

Rachel Lindsey (Saint 浪花直播 University), 鈥淭he Hermit鈥檚 Camera: Global Catholicism through the Lens of Thomas Merton鈥�

Trevor Linn (Nebraska Wesleyan), 鈥淐urating the Good: Museums, Artifacts, and Catholicism on Display鈥�

Annalisa Butticci (Georgetown), 鈥淪ilences, Secrets, and the Archive. The (un)making of Catholic Memory and Identity in Senegambia鈥�

Respondent: Markus Friedrich (University of Hamburg)

Chair: Mary Dunn (Saint 浪花直播 University)

Kirstin Noreen (Loyola Marymount), 鈥淩eplication, Restoration, and Renewal: The Santa Maria Maggiore Icon in Rome and Beyond鈥�

Josefina Schenke (Adolfo Ibanez), 鈥溾�榁ienen desde all铆 benditos y tocados en el Santo Sepulcro鈥�: Reliques and Sacred Objects in Circulation from the Sacred Places of Jerusalem to Per煤 (18th century)鈥�

Caren Reimann (Herzog August Bibliothek), 鈥淐atholic Bibles in Protestant Bible Collections in the 18th Century鈥�

Respondent: Kristin Norget (McGill University)

Lunch will be provided for all attendees.

Chair:  Anne Carpenter (Saint 浪花直播 University)

Panelists: Markus Friedrich, Megan Holmes, Eugenio Menegon, Valentina Napolitano, Kristin Norget

This final session concludes the conference and synthesizes major themes and lines of inquiry for revision and future research. Invited respondents will offer their reflections on the intersection of material culture studies and research on global Catholicism and their thoughts on what attending to material culture might add to our understanding of the dynamics of Catholicism鈥檚 worldwide diffusion.

Title: Reckoning with Colonial Histories of Catholic Collecting: A Vision for Centering Indigenous Presence in Museums and the Classroom

Abstract: Objects looted from Indigenous communities are part of the colonial legacy of global Catholicism and other imperial regimes or missionary enterprises. Displayed in museums or housed in archives or libraries, this material and visual culture are part of a worldwide dialogue or debate about ethical ownership and repatriation. This plenary talk considers three case studies for re-centering Indigenous presence in North America through works of art acquired by Catholic, Protestant, and Russian Orthodox collectors and those made by native contemporary artists. First, we will examine Amerindian trade routes at the nexus of Spanish missions of Alta California (from San Diego, founded in 1769, to Sonoma, established in 1824) and in Baja California Sur in today's Mexico (founded between 1683-1834) in relation to the California Collages by Katie Dorame (Tongva). Next, we turn to ancestral Hawai'i in the maritime blue continent of the Pacific Ocean to address competing strategies by Protestants and Catholics to leverage print technologies for conversion set against the work of Lehuauakea (mahu, third gender, Native Hawaiian). Finally, we look to Alaska and Russian Orthodox mapping in contrast to cartographic prints by Tania Willard (Secwepemc Nation and settler Canadian heritage). My hope is that we, as scholars, can commit to deepening our knowledge of Indigenous history in collaboration with colleagues and communities. We are storytellers and we have the opportunity to create safe spaces for new voices to be heard and to rebuild structures that support individuals who have been historically marginalized by religion.

Attendees will be invited to attend a dinner reception to celebrate the close of the conference.