Introduction: Empires of Religion

Carey, Hilary M.

doi:10.1057/9780230228726_1

Cited by 8 publications

(5 citation statements)

References 9 publications

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“…This was based on the argument that 'the visible, commercial and political empire was woven into the fabric of another, invisible, country -a spiritual empire'. 21 Which religion was at the heart of the spiritual empire was the subject for debate, and competition. The churches of Ireland made a particular effort to take a place for themselves within the imperial world and make good use of the spiritual and financial opportunities that it offered.…”

Section: Framework and Research Contextsmentioning

confidence: 99%

Something borrowed: women, Limerick lace and community heirlooms in the Australian Irish diaspora

Cooper

2020

Social History

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Using the Limerick lace veil as a case study, this article argues that Irish female religious orders used Catholic materiality to maintain connections between former students and the wider Irish Catholic community within Australia. The ownership, manufacture and consumption of Limerick lace was predominantly shaped by women in Ireland and in Australia. Fashion provided a particularly feminine way of engaging with ethnic identity, separate from the male-dominated pulpit and the clubs of ethnic associational culture. By moving our focus to fashion choices, we can shift our exploration of religious and social power in the Irish Catholic Church to encompass more fully the diverse influences on ethnic and religious identity creation. Examining the practices of religious orders and how they engaged with the material culture of faith and ethnicity, this article presents a new perspective on the Irish Catholic diaspora which is currently missing from scholarship on the 'spiritual empire' during the nineteenth and twentieth centuries.

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Section: Framework and Research Contextsmentioning

confidence: 99%

Something borrowed: women, Limerick lace and community heirlooms in the Australian Irish diaspora

Cooper

2020

Social History

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“…On the one hand, the religious practices of non-Europeans formed part of a wider discourse that elevated Christianity within a hierarchy of world religions. Unsurprisingly, Christianity was continually affirmed as superior because of: its secular accommodations, rationality, and promotion of scientific thought; its complementarity with voluntarism, civil society, and principles of good governance; and even its superior treatment of women (Carey, 2008: 91). On the other hand, these discussions also formed part of an internally critical discourse about metropolitan social, political, and religious conditions (King, 1999: 96–98).…”

Section: History Religion and The Long 19th Centurymentioning

confidence: 99%

Recognizing religion: Politics, history, and the “long 19th century”

Agensky

2017

European Journal of International Relations

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Analyses of religion and international politics routinely concern the persistence of religion as a critical element in world affairs. However, they tend to neglect the constitutive interconnections between religion and political life. Consequently, religion is treated as exceptional to mainstream politics. In response, recent works focus on the relational dimensions of religion and international politics. This article advances an “entangled history” approach that emphasizes the constitutive, relational, and historical dimensions of religion — as a practice, discursive formation, and analytical category. It argues that these public dimensions of religion share their conditions of possibility and intelligibility in a political order that crystallized over the long 19th century. The neglect of this period has enabled International Relations to treat religion with a sense of closure at odds with the realities of religious political behavior and how it is understood. Refocusing on religion’s historical entanglements recovers the concept as a means of explaining international relations by “recognizing” how it is constituted as a category of social life. Beyond questions of the religious and political, this article speaks to renewed debates about the role of history in International Relations, proposing entanglement as a productive framing for international politics more generally.

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“…Like the Hanoverian George, though never sainted, Queen Victoria's regnal name is another ubiquitous feature of the British Imperial namescape with distant translocal nodes dedicated to her, typical of the "entangled" nature of "imperial networks and relationships." 15 The many far-flung places dedicated to St. Alban, St. George, Queen Victoria, the Duke of Wellington, and a few others, risk undermining the utilitarian function of toponyms in the service of commemoration, blurring the distinction between the 'who' and the 'where.' 16 Regardless, following Jankulak, in the present context, hagiotoponymic commemoration is taken to be a higher form of veneration than even calendrical fixity.…”

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confidence: 99%

X Marks the Spot: Hagiotoponymy and the Translocal Spread of the British Imperialist Cult of St Alban the Martyr in Canadian Anglicanism, 1865-1921

Lofft¹

2017

HP:CSCH

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In my favorite scene from the Hollywood blockbuster movie, Indiana Jones and the Last Crusade (Steven Spielberg, 1989), the title character, a swashbuckling treasure hunter who supports himself by slumming it with an academic job in the Ivy League, insists to his class of sleepy undergraduates that "90% of an archaeologist's time is spent in the library. Myths can only be taken at face value. We do not follow maps to buried treasures, and X never ever marks the spot." In the end, of course, it is precisely this assumption that he must discard in order to gain the advantage. Speaking as a student of church history, one sensitive to the critical turn in place-name studies and taking cues from an emerging interdisciplinary field of inquiry called cognitive toponymy, in this short paper I would like to begin to describe how, like Indy's intrepid character in the film, I have come to an appreciation that, just occasionally, X does, in fact, mark the spot. 1 My conclusions are preliminary and tentative, and much research remains to be done into what I term here imperial hagiotoponymy, the naming of places in settler colonies for saints. However, through an exploration of Victorian High Church devotion to St. Alban the Martyr, his name, attributes, and emblem, and by tracing the network between the first three Anglican dedications to his patronage in Canada across two important dioceses, the outlines of a previously invisible Imperialist cult begin to emerge. 2

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Introduction: Empires of Religion

Cited by 8 publications

References 9 publications

Something borrowed: women, Limerick lace and community heirlooms in the Australian Irish diaspora

Something borrowed: women, Limerick lace and community heirlooms in the Australian Irish diaspora

Recognizing religion: Politics, history, and the “long 19th century”

X Marks the Spot: Hagiotoponymy and the Translocal Spread of the British Imperialist Cult of St Alban the Martyr in Canadian Anglicanism, 1865-1921

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