{"id":5410,"date":"2020-01-02T15:33:50","date_gmt":"2020-01-02T15:33:50","guid":{"rendered":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/?page_id=5410"},"modified":"2020-01-02T15:34:04","modified_gmt":"2020-01-02T15:34:04","slug":"january-2020-jesuit-studies-presentations-at-the-american-historical-association-annual-meeting","status":"publish","type":"page","link":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/?page_id=5410","title":{"rendered":"January 2020: Jesuit Studies Presentations at the American Historical Association Annual Meeting"},"content":{"rendered":"

The 134th annual meeting of the American Historical Association<\/strong><\/a> (January 3\u20136 in New York, NY) features the following panels and presentations, among others, related to the field of Jesuit Studies:<\/p>\n

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Panel: Transnational Ties of Jesuits in the United States (link<\/a>)<\/p>\n

Chair: Kelly L. Schmidt, Loyola University Chicago<\/p>\n

Papers:<\/p>\n

\u201cReclaiming Catholics: The Image of the Jesuit in American Newspapers during the Revolutionary Era,\u201d by William Harrison Taylor, Alabama State University<\/strong><\/p>\n

\u201c\u2018Without Slaves and without Assassins\u2019: Transnational Jesuits and the Challenges of Race and Slavery in Antebellum Cincinnati and the Missouri Province,\u201d by Kelly L. Schmidt, Loyola University Chicago<\/strong><\/p>\n

\u201c\u2018To Carry Christianity and European Civilization into the Far-Off Orient\u2019: The Catholic Roots of US Colonial Knowledge in the Philippines,\u201d by Gregg French, Acadia University<\/strong><\/p>\n

Comment: Kyle B. Roberts, Loyola University Chicago<\/p>\n

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Panel: The Qing Version of History: Methodological and Thematic Innovation in Historiography, 1636\u20131800<\/p>\n

Paper:<\/p>\n

\u201cThinking about Qing Dynasty Local Gazetteers through Jesuit Related Records,\u201d by Huiyi Wu, Needham Research Institute and Centre d\u2019\u00e9tudes sur la Chine Moderne et Contemporaine<\/strong> (link<\/a>)<\/p>\n

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Panel: Imperial Performances: The Sensory History of Missions in Colonial New Spain<\/p>\n

Paper:<\/p>\n

\u201cJesuit and Native Preaching in Northwestern New Spain,\u201d by Jason Dyck, Western University <\/strong>(link<\/a>)<\/p>\n

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Panel: The Postcolonized Historian and the Global South: Reflections on South Asia and Latin America<\/p>\n

Paper:<\/p>\n

\u201cWhat Mexico Can Teach Us about Hinduism,\u201d by Ananya Chakravarti, Georgetown University<\/strong> (link<\/a>)<\/p>\n

\u2014 Conceptions of Hinduism have largely conformed to a surprisingly persistent paradigm that bifurcates it into two strands: a supralocal \u201ctradition,\u201d overwhelmingly associated with brahminism, and the fragmentary, particular and \u201clocal\u201d forms of religiosity. The modern genealogy of this paradigm can be traced to the application of Robert Redfield\u2019s thesis regarding great and little traditions, based on his fieldwork in Mexico, to the South Asian case. Since the Redfield thesis came to be rejected in the very site of its first articulation, a careful examination of the evolution of Mexican historical anthropology offers lessons for South Asianists on how to think their way out of this paradigm. In this light, I argue that reconceptualizing the study of Hindiusm based on advances in Latin American anthropology holds great methodological promise, particularly with regard to reorienting our spatial frameworks in analyzing Hinduism. I will present a demonstration of such a method using the French Jesuit Etienne de la Croix\u2019s\u00a0Discurso sobre a vida do Apostolo Sam Pedro\u00a0<\/em>[Discourse on the life of the Apostle Saint Peter], first published in 1629. This text, composed in Marathi for the consumption of local converts in Portuguese Salcete, is largely devoted to a refutation (refutatio\/qhandanna<\/em>) of \u201cthe errors of the gentiles.\u201d It thus provides a remarkable account of the cosmological landscape of Salcete, including beliefs and practices that existed outside brahminical religion that are often invisible in the archives of South Asian religion in this period. Such an archival resource, which eschews the imposition of the binary and arbitrary framework of great and little traditions upon Goan cosmology, prompts a mode of understanding Hinduism beyond the dichotomous view that prevails in the field. Moreover, viewed in this theoretical light, the text allows us to see the spatial networks that subtend and maintain Hindu \u201ctradition\u201d in new ways.<\/p>\n

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Panel: Forging a Catholic Nation amidst a Secular State: Catholic Mobilization and Contentious Politics in 20th-Century Mexico<\/p>\n

Paper:<\/p>\n

Cristeros<\/em>,\u00a0Sinarquistas<\/em>, and\u00a0Sedevacantistas<\/em>: Conflict and Convergence in Mexico\u2019s Catholic Right during the Cold War,\u201d by<\/strong> Luis Herran Avila<\/strong>, University of New Mexico<\/strong> (link<\/a>)<\/p>\n

\u2014 During Mexico\u2019s Cold War, Conservative Catholics saw a window of opportunity to rekindle past grievances with the postrevolutionary state, and push back against Leftist influence, while also targeting the \u201cenemies within.\u201d As they grappled with the aftermath of the Second Vatican Council and its calls for religious tolerance and a reassessment of Catholic social doctrine, traditionalist and conservative sectors of the clergy and a number of lay organizations mobilized against the threat of \u201cprogressivism.\u201d Yet, their internal debates and splits were equally important in shaping their political actions and perceptions. This paper examines these debates and tensions within the post-Cristero Catholic Right, and the ways in which traditionalist attacks against \u201cprogressivism\u201d during the sixties and seventies reveal a field of contention within the Catholic Right, and within Mexican and global Catholicism more broadly. This paper argues that this critical Cold War and Post-Vatican II juncture exacerbated old debates about the meanings of Catholic social thought, rather than effectively uniting Mexican Catholics under one platform. More specifically, the paper scrutinizes the debates between former Cristero activist and leader of the Sinarquista movement, Salvador Abascal, and Fr. Joaqu\u00edn S\u00e1enz Arriaga, a traditionalist Jesuit that reached global fame for attacking the progressive positions of Pope Paul VI, and questioning his legitimacy as the Vicar of Christ. Moving beyond their theological tone and seemingly elite character, these debates reveal a contentious plurality within the Right, which needs to be acknowledged and studied to better understand how these actors acted in and reacted to the challenges posed by a rapidly changing world.<\/p>\n

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Panel: Environmental Humanities and the Andean Mountain Range: Science, Geography, and Climate<\/p>\n

Paper:<\/p>\n

\u201cThe Climate of Idolatry: Drought and Environmental Knowledge in the 17th-Century Andes,\u201d by Javier Puente, Smith College<\/strong> (link<\/a>)<\/p>\n

\u2014 After more than half a century of colonial domination and evangelization, Jesuit priest Pablo Joseph de Arriaga condemned the endurance of \u201cfables, rites, and ceremonies\u201d among the\u00a0indios\u00a0<\/em>of Lima\u2019s archbishopric. Arriaga traveled throughout the\u00a0sierra\u00a0<\/em>of Lima, compiling information on the\u00a0\u00eddolos, huacas, sacrificios,\u00a0<\/em>and\u00a0fiestas\u00a0<\/em>held by\u00a0indios\u00a0<\/em>as well as the roles of\u00a0ministros\u00a0<\/em>and\u00a0sacerdotes\u00a0<\/em>of idolatrous rites.<\/em>\u00a0Idolatry in Lima\u2019s highlands included the well-known worshipping of the\u00a0Punchao\u00a0<\/em>(Sun), the\u00a0Quilla\u00a0<\/em>(Moon), the\u00a0Mamacocha\u00a0<\/em>(Sea), and the\u00a0Mamapacha\u00a0<\/em>(Earth). Arriaga\u2019s report also included information on water-related rituals as important as those associated with major deities. In parallel with the adoration of the Sun and the Moon,\u00a0indios<\/em>\u00a0worship \u201ca los puquios, que son los manantiales y fuentes\u00a0<\/em>[\u2026]\u00a0pidi\u00e9ndoles que no se sequen\u201d\u00a0<\/em>and \u201ca los r\u00edos\u00a0<\/em>[\u2026]\u00a0les piden hablando con ellos que les dejen passar, y no les lleven.<\/em>\u201d In an agrarian world struck by droughts and floods, ritually expressing the possession of knowledge about the environment and water cycles was an essential social feature of everyday life. This presentation brings back the chronicles of\u00a0extirpaci\u00f3n de idolatr\u00edas\u00a0<\/em>under the light of modern climate knowledge. Lima\u2019s highlands have been identified as one of the most environmentally vulnerable regions to droughts and floods,\u00a0sequ\u00edas\u00a0<\/em>and\u00a0huaicos.<\/em>\u00a0The verticality of these provinces, the scarce vegetation on the central Andean western flanks, and the proliferation of inactive river basins provide geophysical foundations for environmental disasters. During the seventeenth century, in times of cultural uncertainties and constant agrarian distress,\u00a0hechiceros\u2019\u00a0<\/em>capacity of foretelling weather conditions and anticipating agrarian production nourished social prestige and religious power. This presentation reintroduces colonial\u00a0hechiceros, yachanis, camascas\u00a0<\/em>as ritual specialists, whose presence reveal endurance of mastering environmental knowledge as source of distinctive sociopolitical roles within indigenous communities in colonial times.<\/p>\n

 <\/p>\n

To learn more about the AHA and its 2020 annual meeting, please visit:\u00a0https:\/\/www.historians.org\/annual-meeting\/program<\/strong><\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

The 134th annual meeting of the American Historical Association (January 3\u20136 in New York, NY) features the following panels and presentations, among others, related to the field of Jesuit Studies:   Panel: Transnational Ties of Jesuits in the United States (link) Chair: Kelly L. Schmidt, Loyola University Chicago Papers: \u201cReclaiming Catholics: The Image of the […]<\/p>\n","protected":false},"author":127185,"featured_media":4720,"parent":888,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"page-standard.php","meta":{"footnotes":""},"class_list":["post-5410","page","type-page","status-publish","has-post-thumbnail","hentry"],"_links":{"self":[{"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/pages\/5410","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/users\/127185"}],"replies":[{"embeddable":true,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5410"}],"version-history":[{"count":4,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/pages\/5410\/revisions"}],"predecessor-version":[{"id":6124,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/pages\/5410\/revisions\/6124"}],"up":[{"embeddable":true,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/pages\/888"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=\/wp\/v2\/media\/4720"}],"wp:attachment":[{"href":"https:\/\/sites.bc.edu\/jesuitportal-recovery\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5410"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}