In the late nineteenth century, many Italian immigrants settled in Newark. For these newcomers, the Church became a source of community and strength. Feasts of Patron Saints from their paese, or village in Italy, were a tradition that helped make the new country feel more like the old. At St. Lucy's Church, parishioners held the first Feast of St. Gerard Maiella--the unofficial patron of mothers, children and the unborn--in October 1899, and it has been held every year since. As the decades have passed, generation after generation of Italian Americans return annually to celebrate their heritage and Catholic faith and express their gratitude for St. Gerard's powerful intercession. In this way, the Feast of St. Gerard, the treasure of their grandparents, has become part of their descendants' heritage.
In the late nineteenth century, many Italian immigrants settled in Newark. For these newcomers, the Church became a source of community and strength. Feasts of Patron Saints from their paese, or village in Italy, were a tradition that helped make the new country feel more like the old. At St. Lucy's Church, parishioners held the first Feast of St. Gerard Maiella--the unofficial patron of mothers, children and the unborn--in October 1899, and it has been held every year since. As the decades have passed, generation after generation of Italian Americans return annually to celebrate their heritage and Catholic faith and express their gratitude for St. Gerard's powerful intercession. In this way, the Feast of St. Gerard, the treasure of their grandparents, has become part of their descendants' heritage.
Sunday dinners, basement kitchens, and backyard gardens are everyday cultural entities long associated with Italian Americans, yet the general perception of them remains superficial and stereotypical at best. For many people, these scenarios trigger ingrained assumptions about individuals' beliefs, politics, aesthetics, values, and behaviors that leave little room for nuance and elaboration. This collection of essays explores local knowledge and aesthetic practices, often marked as "folklore," as sources for creativity and meaning in Italian-American lives. As the contributors demonstrate, folklore provides contemporary scholars with occasions for observing and interpreting behaviors and objects as part of lived experiences. Its study provides new ways of understanding how individuals and groups reproduce and contest identities and ideologies through expressive means. Italian Folk offers an opportunity to reexamine and rethink what we know about Italian Americans. The contributors to this unique book discuss historic and contemporary cultural expressions and religious practices from various parts of the United States and Canada to examine how they operate at local, national, and transnational levels. The essays attest to people's ability and willingness to create and reproduce certain cultural modes that connect them to social entities such as the family, the neighborhood, and the amorphous and fleeting communities that emerge in large-scale festivals and now on the Internet. Italian Americans abandon, reproduce, and/or revive various cultural elements in relationship to ever-shifting political, economic, and social conditions. The results are dynamic, hybrid cultural forms such as valtaro accordion music, Sicilian oral poetry, a Columbus Day parade, and witchcraft (stregheria). By taking a closer look and an ethnographic approach to expressive behavior, we see that Italian-American identity is far from being a linear path of assimilation from Italian immigrant to American of Italian descent but is instead fraught with conflict, negotiation, and creative solutions. Together, these essays illustrate how folklore is evoked in the continual process of identity revaluation and reformation.
Michael Immerso traces the history of the First Ward from the arrival of the first Italian in the 1870s until 1953 when the district was uprooted to make way for urban renewal. Richly illustrated with photographs culled from the albums and shoeboxes in the private collections of hundreds of former First Ward families from all across the United States, the book documents the evolution of the district from a small immigrant quarter into a complex Italian-American neighborhood that thrived during the first half of this century. Book jacket.
My Golden Book of Mary simply and beautifully introduces young children to Mary\'s appearances at Guadalupe, Lourdes, and Fatima. With golden padded cover and gilded page edges.
Finding God is a faith-formation program for children in grades 1-6 and the significant adults in their lives. The program mentors children, parents, and adults in cultivating a special place in their hearts to meet with God. Preview samples online at www.findinggod.com/preview.
What drove U.S. Catholics in their arduous quest, full of twists and turns over more than a century, to win an American saint? The absence of American names in the canon of the saints had left many of the faithful feeling spiritually unmoored. But while canonization may be fundamentally about holiness, it is never only about holiness, reveals Kathleen Sprows Cummings in this panoramic, passionate chronicle of American sanctity. Catholics had another reason for petitioning the Vatican to acknowledge an American holy hero. A home-grown saint would serve as a mediator between heaven and earth, yes, but also between Catholicism and American culture. Throughout much of U.S. history, the making of a saint was also about the ways in which the members of a minority religious group defined, defended, and celebrated their identities as Americans. Their fascinatingly diverse causes for canonization—from Kateri Tekakwitha and Elizabeth Ann Seton to many others that are failed, forgotten, or still under way—represented evolving national values as Catholics made themselves at home. Cummings's vision of American sanctity shows just how much Catholics had at stake in cultivating devotion to men and women perched at the nexus of holiness and American history—until they finally felt little need to prove that they belonged.
This manual of devotion consists of a series of chapters or instructions upon important points of Christian teaching which Saint Alphonsus calls "Considerations". As the Saint describes, "These Considerations are written for the purpose of pricking or of wounding the conscience... that so it may be thoroughly aroused and awakened." The Considerations deal with such doctrines and facts as have a universal application, which admit of no dispute, and which are always confirmed by some passage from Holy Scripture. Preparation for Death is essentially a guide to prayer. It represents, from its beginning to its end, the continual outpouring of heart before God, an outpouring that is at times expressed in the very same words which imply a new phase of thought. Regarded as a Manual of Mental Prayer, each of these "Considerations" has a technical and special signification. They treat of life and death, the value of time, the mercy of God, the habit of sin, the general and particular judgments, the love of God, Holy Communion, and other subjects equally important.
