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What’s in a Title? Writing a History of the Counter-Reformation for a Postcolonial Age

What’s in a Title? Writing a History of the Counter-Reformation for a Postcolonial Age What’s in a Title?Writing a History of the Counter-Reformation for aPostcolonial Age-*By Simon Ditchfield“If Europe was ‘literally the creation of the Third World’ via the colonialismthat long defined it, as the French Martinician-born revolutionary thinkerFrantz Fanon memorably phrased it in The Wretched of the Earth (1961), muchremains to be done to arrive at a full understanding of how Europe was re-created once its territorial expanse receded.”1 Reading this passage from a recentbook written by a former colleague, it struck a chord with my own findingsin researching a work with the title Papacy and Peoples: The Making of RomanCatholicism as a World Religion, 1500-1700. I suppose I should not have beensurprised, since I have been aware for some time of the parallels between the“new imperial history,” with its determination to unite “home” and “away,”“empire” and “metropole.” Furthermore, my efforts to understand the reciprocal relationship between Reformed Roman Catholicism in the Old World andthe forms it took in European colonies and settlements in the New World andAsia, have led to a provisional conclusion that is not a million miles away fromFrantz Fanon’s provocative contention. Since I believe, building upon DonalLach’s insight reflected in the title of his opus magnum, Asia in http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Archiv für Reformationsgeschichte - Archive for Reformation History de Gruyter

What’s in a Title? Writing a History of the Counter-Reformation for a Postcolonial Age

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References (3)

Publisher
de Gruyter
Copyright
© 2017 by Gütersloher Verlagshaus
eISSN
2198-0489
DOI
10.14315/arg-2017-0128
Publisher site
See Article on Publisher Site

Abstract

What’s in a Title?Writing a History of the Counter-Reformation for aPostcolonial Age-*By Simon Ditchfield“If Europe was ‘literally the creation of the Third World’ via the colonialismthat long defined it, as the French Martinician-born revolutionary thinkerFrantz Fanon memorably phrased it in The Wretched of the Earth (1961), muchremains to be done to arrive at a full understanding of how Europe was re-created once its territorial expanse receded.”1 Reading this passage from a recentbook written by a former colleague, it struck a chord with my own findingsin researching a work with the title Papacy and Peoples: The Making of RomanCatholicism as a World Religion, 1500-1700. I suppose I should not have beensurprised, since I have been aware for some time of the parallels between the“new imperial history,” with its determination to unite “home” and “away,”“empire” and “metropole.” Furthermore, my efforts to understand the reciprocal relationship between Reformed Roman Catholicism in the Old World andthe forms it took in European colonies and settlements in the New World andAsia, have led to a provisional conclusion that is not a million miles away fromFrantz Fanon’s provocative contention. Since I believe, building upon DonalLach’s insight reflected in the title of his opus magnum, Asia in

Journal

Archiv für Reformationsgeschichte - Archive for Reformation Historyde Gruyter

Published: Oct 26, 2017

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