In this lively and accessible book, Augusto Ferraiuolo examines the many religious festivals in the Italian American community of Boston's North End. Using interviews, participant observation, and visual data, Ferraiuolo creates a vivid picture of how, over the course of a summer season, a number of religious festive practices are organized by multiple, overlapping, and, to some extent, competing voluntary organizations. The central argument that emerges is that the community uses these festivals, in part, to help maintain and establish a variety of identities, and that these identities are multistranded, complex, shifting, and negotiated--and thus ephemeral. In addition, Ferraiuolo shows in detail how individuals negotiate and construct identities as Italian Americans, Scaccianesi, Neapolitans, Catholics, and others, within the context of these celebrations. He also introduces a creative and original metaphor for understanding the ways in which selfhood is constructed, arguing that contemporary identities function as hypertext, in the manner of web-based technologies, linking to one another and building upon each other as constantly evolving "technologies of the self."
In 2004 the Roman Catholic Archdiocese of Boston announced plans to close or merge more than eighty parish churches. Scores of Catholics—28,000, by the archdiocese’s count—would be asked to leave their parishes. The closures came just two years after the first major revelations of clergy sexual abuse and its cover up. Wounds from this profound betrayal of trust had not healed. In the months that followed, distraught parishioners occupied several churches in opposition to the closure decrees. Why did these accidental activists resist the parish closures, and what do their actions and reactions tell us about modern American Catholicism? Drawing on extensive fieldwork and with careful attention to Boston’s Catholic history, Seitz tells the stories of resisting Catholics in their own words, and illuminates how they were drawn to reconsider the past and its meanings. We hear them reflect on their parishes and the sacred objects and memories they hold, on the way their personal histories connect with the history of their neighborhood churches, and on the structures of authority in Catholicism. Resisters describe how they took their parishes and religious lives into their own hands, and how they struggled with everyday theological questions of respect and memory; with relationships among religion, community, place, and comfort; and with the meaning of the local church. No Closure is a story of local drama and pathos, but also a path of inquiry into broader questions of tradition and change as they shape Catholics’ ability to make sense of their lives in a secular world.
This book introduces readers to a wide range of interpretations that take oral history and folklore as the premise with a focus on Italian and Italian American culture in disciplines such as history, ethnography, memoir, art, and music.
A New York City ethnography that explores men's unique approaches to Catholic devotion Every Saturday, and sometimes on weekday evenings, a group of men in old clothes can be found in the basement of the Shrine Church of Our Lady of Mount Carmel in Williamsburg, Brooklyn. Each year the parish hosts the Feast of Our Lady of Mount Carmel and San Paolino di Nola. Its crowning event is the Dance of the Giglio, where the men lift a seventy-foot tall, four-ton tower through the streets, bearing its weight on their shoulders. Drawing on six years of research, Alyssa Maldonado-Estrada reveals the making of this Italian American tower, as the men work year-round to prepare for the Feast. She argues that by paying attention to this behind-the-scenes activity, largely overlooked devotional practices shed new light on how men embody and enact their religiosity in sometimes unexpected ways. Lifeblood of the Parish evocatively and accessibly presents the sensory and material world of Catholicism in Brooklyn, where religion is raucous and playful. Maldonado-Estrada here offers a new lens through which to understand men’s religious practice, showing how men and boys become socialized into their tradition and express devotion through unexpected acts like painting, woodworking, fundraising, and sporting tattoos. These practices, though not usually considered religious, are central to the ways the men she studied embodied their Catholic identity and formed bonds to the church.
Reveals that stereotypical ethnic neighborhoods have developed into multicultural communities that use ethnic symbolism as a means for inclusion, not exclusion.