University of Florida Thesis Or Dissertation Formatting Template

Total Page:16

File Type:pdf, Size:1020Kb

University of Florida Thesis Or Dissertation Formatting Template THE SUSTAINABILITY OF THE CATHOLIC WORKER MOVEMENT THROUGH BIOREGIONALISM By VICTORIA MACHADO A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS UNIVERSITY OF FLORIDA 2013 1 © 2013 Victoria Machado 2 To mom, dad, Tammie, and everyone at the GCW 3 ACKNOWLEDGMENTS I would like to thank my family for their love, encouragement and support. I particularly want to thank my mom and my sister, Tammie. They each served as an extra set of eyes for my countless rough drafts. I would also like to show gratitude to my chair and mentor Dr. Whitney Sanford for guiding me though the thesis writing process, offering me continual feedback, and engaging my research interests. Additionally, I am grateful for such professors as Dr. David Hackett for helping the revision process as well as Dr. Anna Peterson and Dr. Manuel Vasquez for teaching classes that cultivated these ideas. Perhaps most of all, I would like to recognize the Gainesville Catholic Worker for opening their doors and exposing me to their work. Without them, none of this would be possible. 4 TABLE OF CONTENTS page ACKNOWLEDGMENTS .................................................................................................. 4 LIST OF TABLES ............................................................................................................ 7 LIST OF FIGURES .......................................................................................................... 8 ABSTRACT ................................................................................................................... 10 CHAPTER 1 INTRODUCTION .................................................................................................... 12 Purpose .................................................................................................................. 12 Theoretical Approach- Why Tweed? ....................................................................... 13 Methodology- My Position ....................................................................................... 14 The Need for this Scholarship ................................................................................. 17 Overview ................................................................................................................. 18 2 HISTORY AND BIOREGIONALISM OF THE CATHOLIC WORKER ..................... 21 History ..................................................................................................................... 21 Dorothy Day ..................................................................................................... 21 Peter Maurin ..................................................................................................... 22 The Catholic Worker ......................................................................................... 24 Theological Foundations .................................................................................. 26 Maurin’s Three Themes.................................................................................... 27 Three Pillars: Cult, Culture, Cultivation ............................................................. 28 Growth and Trajectory of the Movement .......................................................... 29 “Aims and Means” of the Movement ................................................................. 30 Practice ............................................................................................................ 32 Ecumenicity of the Movement .......................................................................... 33 Pramond Parajuli’s “Ecological Ethnicity” ................................................................ 35 Sustainability ........................................................................................................... 36 Bioregionalism ........................................................................................................ 37 History .............................................................................................................. 38 Anarchy ............................................................................................................ 38 Catholic Workers and Bioregionalism ............................................................... 40 Bioregionalism and the Creation of Sustainability within the CW Movement .......... 41 Houses Today .................................................................................................. 43 The Mustard Seed ............................................................................................ 44 Sheep Ranch .................................................................................................... 44 The Alderson Hospitality House ....................................................................... 45 Silver Springs Catholic Worker ......................................................................... 45 Su Casa............................................................................................................ 46 5 Reflection ......................................................................................................... 46 3 THREE HOUSES ................................................................................................... 48 The L.A. Catholic Worker ........................................................................................ 48 Gainesville Catholic Worker .................................................................................... 52 Resistance ........................................................................................................ 63 Lifestyle ............................................................................................................ 64 Local Food ........................................................................................................ 65 Houston Catholic Worker ........................................................................................ 66 Nonprofit ........................................................................................................... 67 Reflections ........................................................................................................ 68 4 RELIGION AND GEOGRAPHY .............................................................................. 74 Position ................................................................................................................... 74 Tweed on Position ............................................................................................ 74 Resistance ........................................................................................................ 76 Movement and Relation among Regions ................................................................ 78 Dwelling .................................................................................................................. 80 Fluidity .................................................................................................................... 85 Crossing .................................................................................................................. 86 Publications as Crossings ................................................................................ 88 Corporeal Crossing .......................................................................................... 90 Cosmic Crossing .............................................................................................. 91 Spiritual Activity as Crossings .......................................................................... 92 5 CONCLUSIONS ..................................................................................................... 97 Blind Spots .............................................................................................................. 97 Gaps in Research ................................................................................................... 98 Conclusion .............................................................................................................. 99 Future Discussion ................................................................................................. 101 Benefits- Education ............................................................................................... 102 Benefits-Organizational Sharing ........................................................................... 102 APPENDIX: NONPROFIT PERSPECTIVE ................................................................. 104 LIST OF REFERENCES ............................................................................................. 106 BIOGRAPHICAL SKETCH .......................................................................................... 110 6 LIST OF TABLES Table page 3-1 Comparison of three case studies. ..................................................................... 73 7 LIST OF FIGURES Figure page 2-1 Founders of the Catholic Worker Movement ...................................................... 47 2-2 A picture expressing the Works of Mercy, labeled the “Works of Peace”. .......... 47 3-1 The L.A. Catholic Worker’s Hippie Kitchen. ........................................................ 69 3-2 One of the LACW’s shopping carts. .................................................................... 69 3-3 The Gainesville Catholic Worker’s current location. ..........................................
Recommended publications
  • American Bolsheviki: the Beginnings of the First Red Scare, 1917 to 1918
    Steeplechase: An ORCA Student Journal Volume 3 Issue 2 Article 4 2019 American Bolsheviki: The Beginnings of the First Red Scare, 1917 to 1918 Jonathan Dunning Follow this and additional works at: https://digitalcommons.murraystate.edu/steeplechase Part of the European History Commons, Other History Commons, Political History Commons, and the United States History Commons Recommended Citation Dunning, Jonathan (2019) "American Bolsheviki: The Beginnings of the First Red Scare, 1917 to 1918," Steeplechase: An ORCA Student Journal: Vol. 3 : Iss. 2 , Article 4. Available at: https://digitalcommons.murraystate.edu/steeplechase/vol3/iss2/4 This Feature is brought to you for free and open access by the The Office of Research and Creative Activity at Murray State's Digital Commons. It has been accepted for inclusion in Steeplechase: An ORCA Student Journal by an authorized editor of Murray State's Digital Commons. For more information, please contact [email protected]. American Bolsheviki: The Beginnings of the First Red Scare, 1917 to 1918 Abstract A consensus has developed among historians that widespread panic consumed the American public and government as many came to fear a Bolshevik coup of the United States government and the undermining of the American way of life beginning in early 1919. Known as the First Red Scare, this period became one of the most well-known episodes of American fear of Communism in US history. With this focus on the events of 1919 to 1920, however, historians of the First Red Scare have often ignored the initial American reaction to the October Revolution in late 1917 and throughout 1918.
    [Show full text]
  • When Fear Is Substituted for Reason: European and Western Government Policies Regarding National Security 1789-1919
    WHEN FEAR IS SUBSTITUTED FOR REASON: EUROPEAN AND WESTERN GOVERNMENT POLICIES REGARDING NATIONAL SECURITY 1789-1919 Norma Lisa Flores A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY December 2012 Committee: Dr. Beth Griech-Polelle, Advisor Dr. Mark Simon Graduate Faculty Representative Dr. Michael Brooks Dr. Geoff Howes Dr. Michael Jakobson © 2012 Norma Lisa Flores All Rights Reserved iii ABSTRACT Dr. Beth Griech-Polelle, Advisor Although the twentieth century is perceived as the era of international wars and revolutions, the basis of these proceedings are actually rooted in the events of the nineteenth century. When anything that challenged the authority of the state – concepts based on enlightenment, immigration, or socialism – were deemed to be a threat to the status quo and immediately eliminated by way of legal restrictions. Once the façade of the Old World was completely severed following the Great War, nations in Europe and throughout the West started to revive various nineteenth century laws in an attempt to suppress the outbreak of radicalism that preceded the 1919 revolutions. What this dissertation offers is an extended understanding of how nineteenth century government policies toward radicalism fostered an environment of increased national security during Germany’s 1919 Spartacist Uprising and the 1919/1920 Palmer Raids in the United States. Using the French Revolution as a starting point, this study allows the reader the opportunity to put events like the 1848 revolutions, the rise of the First and Second Internationals, political fallouts, nineteenth century imperialism, nativism, Social Darwinism, and movements for self-government into a broader historical context.
    [Show full text]
  • For All the People
    Praise for For All the People John Curl has been around the block when it comes to knowing work- ers’ cooperatives. He has been a worker owner. He has argued theory and practice, inside the firms where his labor counts for something more than token control and within the determined, but still small uni- verse where labor rents capital, using it as it sees fit and profitable. So his book, For All the People: The Hidden History of Cooperation, Cooperative Movements, and Communalism in America, reached expectant hands, and an open mind when it arrived in Asheville, NC. Am I disappointed? No, not in the least. Curl blends the three strands of his historical narrative with aplomb, he has, after all, been researching, writing, revising, and editing the text for a spell. Further, I am certain he has been responding to editors and publishers asking this or that. He may have tired, but he did not give up, much inspired, I am certain, by the determination of the women and men he brings to life. Each of his subtitles could have been a book, and has been written about by authors with as many points of ideological view as their titles. Curl sticks pretty close to the narrative line written by worker own- ers, no matter if they came to work every day with a socialist, laborist, anti-Marxist grudge or not. Often in the past, as with today’s worker owners, their firm fails, a dream to manage capital kaput. Yet today, as yesterday, the democratic ideals of hundreds of worker owners support vibrantly profitable businesses.
    [Show full text]
  • Joe Mccarthy and the Red Scare
    Joe McCarthy and the Red Scare "We must not confuse dissent with disloyalty. We must remember always that accusation is not proof and that conviction depends upon evidence and due process of law. We will not walk in fear, one of another. We will not be driven by fear into an age of unreason, if we dig deep in our history and our doctrine, and remember that we are not descended from fearful men--not from men who feared to write, to speak, to associate and to defend causes that were, for the moment, unpopular." ~Edward R. Murrow Overview In this lesson, students will study the effects of the actions of Joseph McCarthy and the Red Scare on American life in the 1950’s. During the warm up, students will be set up to replicate the actions of Senator McCarthy by accusing particular people of being communist, with no information other than a picture. Students will then receive an overview of the First Red Scare, as well as gain an understanding of the foreign and domestic reasons for the Second Red Scare, via an interactive Power Point presentation. The lesson culminates with students creating television commercials and campaign posters supporting or opposing the reelection of Senator Joe McCarthy. Grade 11 NC Essential Standards for American History II • AH2.H.1.2- Use Historical comprehension… • AH2.H.1.3- Use historical analysis and interpretation… • AH2.H.1.4- Use historical research… • AH2.H.2.1 - Analyze key political, economic, and social turning points since the end of Reconstruction in terms of causes and effects (e.g., conflicts, legislation, elections, innovations, leadership, movements, Supreme Court decisions, etc.).
    [Show full text]
  • The Texas State Government and the Second Red Scare, 1947-1954
    MANIPULATING FEAR: THE TEXAS STATE GOVERNMENT AND THE SECOND RED SCARE, 1947-1954 Shaffer Allen Bonewell, B.A. Thesis Prepared for the Degree of MASTER OF SCIENCE UNIVERSITY OF NORTH TEXAS May 2019 APPROVED: Todd Moye, Committee Chair Andrew Torget, Committee Member Graham Cox, Committee Member Harold Tanner, Chair of the Department of History David Holdeman, Dean of the College of Liberal Arts and Social Sciences Victor Prybutok, Dean of the Toulouse Graduate School Bonewell, Shaffer Allen. Manipulating Fear: The Texas State Government and the Second Red Scare, 1947-1954. Master of Science (History), May 2019, 114 pp., bibliography, 57 primary sources, 31 secondary sources. Between 1947 and 1954, the Texas State Legislature enacted a series of eight highly restrictive anti-communist laws. Designed to protect political, military, and economic structures in the state from communist infiltration, the laws banned communists from participating the political process, required registration of all communists who entered the state and eventually outlawed the Communist Party. Drawn from perceptions about Cold War events, such as the Truman Doctrine and the Korean War, and an expanding economy inside of Texas, members of the state legislature perceived that communism represented a threat to their state. However, when presented with the opportunity to put the laws into action during the 1953 Port Arthur Labor Strike, the state government failed to bring any charges against those who they labeled as communists. Instead of actually curtailing the limited communist presence inside of the state, members of the state government instead used the laws to leverage political control throughout the state by attacking labor, liberals in education and government, and racial minorities with accusations of communism.
    [Show full text]
  • Monasticism” and the Vocabulary of Religious Life
    What Do We Call IT? New “Monasticism” and the Vocabulary of Religious Life “The letter of the Rule was killing, and the large number of applicants and the high rate of their subsequent leaving shows the dichotomy: men were attracted by what Merton saw in monasticism and what he wrote about it, and turned away by the life as it was dictated by the abbot.” (Edward Rice, The Man in the Sycamore Tree: The good times and hard life of Thomas Merton, p. 77) “Fourth, the new monasticism will be undergirded by deep theological reflection and commitment. by saying that the new monasticism must be undergirded by theological commitment and reflection, I am not saying that right theology will of itself produce a faithful church. A faithful church is marked by the faithful carrying out of the mission given to the church by Jesus Christ, but that mission can be identified only by faithful theology. So, in the new monasticism we must strive simultaneously for a recovery of right belief and right practice.” (Jonathan R. Wilson, Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre’s After Virtue [1997], pp. 75-76 in a chapter titled “The New Monasticism”) Whether we like the term or not, it is here, probably to stay. “Monasticism.” Is that what it is, new “monasticism”? Is that what we should call it? The problem begins when you try to choose a textbook that covers the history of things. Histories of monasticism only cover the enclosed life. Celtic monasticism prior to Roman adoption is seldom covered.
    [Show full text]
  • Newsletter of the Centre of Jaina Studies
    Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata)
    [Show full text]
  • Introducing New Monasticism
    AAR October 2, 2008 Christian Spirituality Group “The New Monasticism” Evan Howard, presiding Introducing New Monasticism Welcome to the Christian Spirituality Group of the American Academy of Religion. This afternoon our topic of discussion is “the new monasticism.” We have a delightful set of contributions to our discussion provided by our three presenters, Brian Campbell, Philip Harrold, and Martha McAfee. My name is Evan Howard, and I will, by way of introduction, provide an overview of new monastic phenomena. So, just what is “new monasticism”? The answer to that question depends on where you draw your circle. The fact of the matter is intentional communities and ascetical or alternative expressions are forming all the time. There is the global spread of the French-born Community of the Beatitudes. There are the groups connected with the Northumbria Community in the UK--who commit to a set of common values and practices and who maintain mutual accountability and encouragement largely through email contact. We could discuss the shifts in the character of quasi-Anarchist collectives in the West. And so on. As with the history of religious life more generally, the forms of new experiments in Christian living vary greatly. There are “new friars,” small teams of missionaries sharing Christ in deed and word among the poor of the world. There are “new siblings of the common life,” drawing from the heritage of monasticism to form communities of solidarity and influence. There are “new solitaries,” experimenting with the life and ministry of the hermit. Once again, many expressions could be explored. In light of the summary presented in your program book, I will focus my attention on those groups recently comprehended under the labels “new monasticism,” and “new friars.” The historical development of new monasticism can be divided into three seasons.
    [Show full text]
  • The Beguine Option: a Persistent Past and a Promising Future of Christian Monasticism
    religions Article The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism Evan B. Howard Department of Ministry, Fuller Theological Seminary 62421 Rabbit Trail, Montrose, CO 81403, USA; [email protected] Received: 1 June 2019; Accepted: 3 August 2019; Published: 21 August 2019 Abstract: Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world. Keywords: monasticism; Beguine; spiritual formation; intentional community; spirituality; religious life 1. Introduction What might the future of monasticism look like? I start with three examples: two from the present and one from the past.
    [Show full text]
  • New Monasticism
    A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 117 / WINTER 2018 New Monasticism The topic of this issue of A Matter of Spirit is the “New Monasticism.” What do you Living Monasticism think of when you hear the By Christine Valters Paintner journeying with others who are also strug- word “monastic?” Do you gling against busyness, debt and divisive- picture a solitary monk in a Over the last twenty years there has been ness. hermitage far from town? a great renewal of interest in the monastic The root of the word monk is monachos, Do you think of a medieval life, but this time from those who find them- which means single-hearted. To become a community reciting prayers in Latin? Or do you think of selves wanting to live outside the walls of the monk in the world means to keep one’s focus a group of millennials living cloister. It was this desire that led me fifteen on the love at the heart of everything. This is and working together today? years ago to become a Benedictine oblate. available to all of us, regardless of whether Each of these, and more, are Becoming an oblate means making a com- we live celibate and cloistered, partnered and expressions of the monastic mitment to live out the Benedictine charism raising a family or employed in business. impulse, a desire to connect in daily life, at work, in a marriage and fam- The three main sources I draw upon to deeply to a life of prayer and ily, and in all the other ways ordinary people sustain me in this path are the Rule of Bene- service in community with interact with the world on a daily basis.
    [Show full text]
  • Anabaptism: the Beginning of a New Monasticism
    [A paper given at “Christian Mission in the Public Square”, a conference of the Australian Association for Mission Studies (AAMS) and the Public and Contextual Theology Research Centre of Charles Sturt University, held at the Australian Centre for Christianity and Culture (ACC&C) in Canberra from 2 to 5 October 2008.] Anabaptism: The Beginning of a New Monasticism by Mark S. Hurst Introduction Wolfgang Capito, a Reformer in Strasbourg, wrote a letter to the Burgermeister and Council at Horb in May 1527 warning about the Anabaptist leader Michael Sattler. He was worried that Sattler was bringing about “the beginning of a new monasticism.” (Yoder, 87) Both Anabaptism and “new monasticism” are being explored today as relevant expressions of the Christian faith in our post-Christendom environment. The connections between these two movements will be examined in a conference sponsored by the Anabaptist Association of Australia and New Zealand in January 2009 as they were in a recent conference in Great Britain called “New Habits for a New Era? Exploring New Monasticism,” co-sponsored by the British Anabaptist Network and the Northumbria Community. (See http://www.anabaptistnetwork.com/node/19 for papers from the conference.) The British gathering raised a number of questions for these movements: “We hear many stories of ‘emerging churches’ and ‘fresh expressions of church’, but Christians in many places are also rediscovering older forms of spirituality and discipleship. Some are drawing on the monastic traditions to find resources for a post- Christendom culture. ‘New monasticism’ is the term many are using to describe these attempts to re-work old rhythms, rules of life and liturgical resources in a new era.
    [Show full text]
  • Red Scare and Mccarthyism Overview
    From America in the 1940s The Second Red Scare – Excerpt from Freckle The Soviet Union wanted to extend its communist ideology across the globe, just as the United States wanted to spread capitalism and contain the communist expansion. The Cold War was a battle of these ideologies. Because the Soviet Union had gained control of large sections of Eastern Europe, the United States feared they were looking to reach the west. They were afraid that the Soviets would forcibly take over other countries. These fears were not new to United States citizens; back in the early 1920s, the First Red Scare occurred, during which many Americans were afraid that communism would spread to the United States after the Russian Revolution. The Second Red Scare, which occurred between 1947 and approximately 1957, was fueled by these same fears, as well as some national events that stoked the fire. From Amazing Century 1945-1960 McCarthyism – Excerpt from Freckle Most of McCarthy’s victims were not communists at all. McCarthy accused people of all backgrounds, but he focused especially on high-profile celebrities, government officials, and other popular figures to publicize his campaign and his career. His hearings were often televised and broadcast on radio. Even Lucille Ball of “I Love Lucy” fame was not spared in his search to find and uproot every communist threat. These communist “witch hunts” as they came to be called, ruined the reputations and careers of many Americans simply by accusing them in such a public forum. Many of the accused refused to testify before HUAC for principled reasons, and this exercise of freedom was punished with blacklists.
    [Show full text]