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Although Katharine Drexel has been the subject of several biographies, they have tended to treat her as a perfect human being whom the Church later transformed into a saint. Katherine and the Sisters Who Shared Her Vision moves beyond the story of the heiress’s individual life devoted to God and shines a light on the work she did, assisted by the Sisters of the Blessed Sacrament. Drexel could have lived comfortably, wealthy and privileged, as a Philadelphia philanthropist but chose to found a religious congregation of women dedicated to working within Black and Indigenous communities—without receiving the bulk of the money left by Drexel's father. The author’s careful examination of the work Drexel and her Sisters accomplished in Philadelphia and elsewhere shows impacts on the Church while also revealing racial issues at work in the story. This brings a critical perspective to Drexel's ministry to further our understanding of the Black Catholic community and renew our commitment to the difficult, ongoing conversation about race in America.
Catholic Sisters, Narratives of Authority, and the Native American Boarding Schools, 1847-1918 brings to light a largely unknown of history of the Catholic Native American Boarding Schools run by Catholic Sisters. Elisabeth C. Davis examines four schools, the first one established by Catholic women in the United States in 1847 and the last ending in 1918. Using previously unexplored archival material, Davis examines how Catholic Sisters established authority over their students and the local indigenous communities. In doing so, Davis sheds new light on the role of women during the eras of American expansion, settler imperialism, and the boarding school era.
Women, Religion and Leadership focuses on women from the traditional context of women as leaders with chapters observing various aspects of leadership from specifically chosen religious female leaders and going on to examine the legacies they leave behind. This book seeks to identify and analyse the gendered issues underlying the structural lack of recognition for women within the church and to examine the culturally constructed narratives related to these women for evidence of their leadership despite the exclusionary rules applied to force their submission to the dominating forces. Finally this book intends to draw out of these women’s stories the various lessons of leadership that invoke current relevancies among prevailing leadership paradigms. Written by experts from disciplines as varied as leadership and communication studies to sociology, and history to medievalist and English scholars; Women, Religion and Leadership will prove key reading for scholars, academics and researchers is these and related disciplines.
In 1820, the Catholic Diocese of Charleston was established, and Bishop John England arrived from Ireland. His new diocese encompassed North and South Carolina, Georgia and, for a time, Haiti. From 1859 to 1885, when Patrick Lynch and Henry Northrop were bishops of Charleston, the diocese included the Bahama Islands. However, the history of Catholics in the diocese--which now covers all of South Carolina--began much earlier. The arrival of Spanish settlers and missionary priests dated back more than 150 years before there was a diocese on American soil. Sister Pam Smith charts the history of the diocese from the first words of prayer uttered on Santa Elena in the sixteenth century through the interfaith singing of a reformed slaveholder's hymn at a painful funeral in the twenty-first century.
"Powerful and profoundly moving, Saint Katharine is a book of rich and lively scholarship and of deeply felt devotion. You will not be able to put it down."--Donald Spoto, author of Reluctant Saint: The Life of Francis of Assisi When Katharine Drexel was born in 1858, her grandfather, financier Francis Martin Drexel, had a fortune so vast he was able to provide a loan of sixty million dollars to the Union's cause during the Civil War. Her uncle and mentor, Anthony, established Drexel University to provide instruction to the working class regardless of race, religion, or gender. Her stepmother was Emma Bouvier whose brother, John, became the great-grandfather of Jacqueline Bouvier Kennedy Onassis. Katharine Drexel's family were American royalty. As a Philadelphia socialite, "Kitty," as she was often called, adored formal balls and teas, rowing regattas, and sailing races. She was beautiful, intelligent, and high-spirited. But when her stepmother died in 1883, and her father two years later, a sense of desolation nearly overwhelmed her. She was twenty-seven and in possession of a staggering inheritance. Approached for aid by the Catholic Indian Missions, she surprised her family by giving generously of money and time. It was during this period of acute self-examination that she journeyed to Rome for a private audience with Pope Leo XIII. With characteristic energy and fervor, she detailed the plight of the Native Americans, and begged for additional missionaries to serve them. His reply astonished her. "Why not, my child, yourself become a missionary?" In Saint Katharine: The Life of Katharine Drexel, Cordelia Frances Biddle recounts the extraordinary story of a Gilded Age luminary who became a selfless worker for the welfare and rights of America's poorest persons. After years of supporting efforts on behalf of African Americans and American Indians, Katharine finally decided to follow her inner voice and profess vows. The act made headlines. Like her father and grandfather, she was a shrewd businessperson; she retained her financial autonomy and established her own order, the Sisters of the Blessed Sacrament. Until her death in 1955, she devoted herself and her inheritance to building much-needed schools in the South and Southwest, despite threats from the Ku Klux Klan and others. Pragmatic, sometimes willful, ardent, and a charismatic leader, Katharine Drexel was an indefatigable champion of justice and parity. When illness incapacitated her in later years, divine radiance was said to emanate from her, a radiance that led to her canonization on October 1, 2000.
American Catholic women rarely surface as protagonists in histories of the United States. Offering a new perspective, Kathleen Sprows Cummings places Catholic women at the forefront of two defining developments of the Progressive Era: the emergence of the "New Woman" and Catholics' struggle to define their place in American culture. Cummings highlights four women: Chicago-based journalist Margaret Buchanan Sullivan; Sister Julia McGroarty, SND, founder of Trinity College in Washington, D.C., one of the first Catholic women's colleges; Philadelphia educator Sister Assisium McEvoy, SSJ; and Katherine Eleanor Conway, a Boston editor, public figure, and antisuffragist. Cummings uses each woman's story to explore how debates over Catholic identity were intertwined with the renegotiation of American gender roles.
Click ′Additional Materials′ for downloadable samples "This is a sound purchase for college and university libraries with women′s studies or American West programs as well as for large public libraries." --BOOKLIST "This is the first encyclopedia to focus on this neglected group. . . . There is a clear need for this encyclopedia . . . recommended for academic and public libraries and all libraries with a special interest in the western region and women′s studies." --LIBRARY JOURNAL "A highly educational and enlightening resource, the Encyclopedia of Women in the American West is a core recommendation for academic and public library American Western History Studies and Women′s Studies reference collections, as well as an invaluable resource for writers and non-specialist general readers with an interest in studying women′s experiences and contributions to American society and culture." --THE MIDWEST BOOK REVIEW Unites the American West and Women′s History American women have followed their "manifest destiny" since the 1800′s, moving West to homestead, found businesses, author novels and write poetry, practice medicine and law, preach and perform missionary work, become educators, artists, judges, civil rights activists, and many other important roles spurred on by their strength, spirit, and determination. Encyclopedia of Women of the American West captures the lives of more than 150 women who made their mark from the mid-1800s to the present, contextualizing their experiences and contributions to American society. Including many women profiled for the first time, the encyclopedia offers immense value and interest to practicing historians as well as students and the lay public. Multidisciplinary and Multicultural Cowgirls, ranchers, authors, poets, artists, judges, doctors, educators, and reformers--although these women took many different paths, they are united in their role in history, fighting not only for women′s rights, but equal rights for all in this rich and promised land. The Encyclopedia of Women in the American West chronicles the work of Native American activists such as Mildred Imach Cleghorn, and Sarah Winnemucca, the champion of rights of indigenous peoples who established Nevada′s first school for Native Americans in 1884. The encyclopedia also explores the stories of early ranchers. Among them is Freda Ehmann, who founded the California Ripe Olive Association where, according to her grandson, "science and chemical exactness failed, the experience and care of a skillful and conscientious housewife succeeded." Women in the American West have long thrived in the arts. This is evidenced by the work of authors such as Pulitzer Prize winner Willa Cather, Amy Tan, and Linda Hasselstrom, poets such as Hildegarde Flanner, and journalist Molly Ivins. All are profiled in this comprehensive work. The arts are used to address both aesthetic and serious societal issues such as Maxine Hong Kingston′s The Woman Warrior, the story of a woman′s struggle with identity as a minority in American culture. Academics will appreciate a study of Ruth Underhill′s Autobiography of a Papago Woman, which deals with the role of feminist ideology in changing the discipline of anthropology during the first part of the twentieth century. Women in the American West have also achieved many "firsts" such as Utah′s Ivy Baker Priest, the first woman to hold the office of Treasurer of the United States, and Georgia Bullock, the first woman judge in the State of California. The Many Roles of Women in the American West The Encyclopedia of Women in the American West covers nine diverse topical categories: Agriculture/Ranching Arts and Letters Education Entrepreneurs Law Pioneers Public Performance Religion Women′s organizations The West is often portrayed as a rough and tumble man′s world, but behind these men--and often independently--were women with the dreams, strength, and determination to make a difference. The Encyclopedia of Women in the American West is a tribute to their independence, intelligence, courage, spirit, perseverance, and daring. Key Features Authoritative and in-depth articles on a wide range of salient issues in women′s history Suggested readings and interpretive materials for every entry Bridges two perennially popular areas of academic and lay interest: the American West and women′s history Developed and priced to appeal to high school and public libraries as well as academic libraries Recommended Libraries Public, school, academic, special, and private/corporate
Summoning everyday Catholic laywomen to the forefront of twentieth-century Catholic history, Mary J. Henold considers how these committed parishioners experienced their religion in the wake of Vatican II (1962–1965). This era saw major changes within the heavily patriarchal religious faith—at the same time as an American feminist revolution caught fire. Who was the Catholic woman for a new era? Henold uncovers a vast archive of writing, both intimate and public facing, by hundreds of rank-and-file American laywomen active in national laywomen's groups, including the National Council of Catholic Women, the Catholic Daughters of America, and the Daughters of Isabella. These records evoke a formative period when laywomen played publicly with a surprising variety of ideas about their own position in the Catholic Church. While marginalized near the bottom of the church hierarchy, laywomen quietly but purposefully engaged both their religious and gender roles as changing circumstances called them into question. Some eventually chose feminism while others rejected it, but most, Henold says, crafted a middle position: even conservative, nonfeminist laywomen came to reject the idea that the church could adapt to the modern world while keeping women's status frozen in amber.
On October 1, 2000, Pope John Paul II proclaimed Katharine Drexel (1858–1955) to be a saint of the Roman Catholic Church. Only the second American-born Catholic saint in history, Drexel founded the Sisters of the Blessed Sacrament in 1891 and established more than sixty Blessed Sacrament missions and schools. In this biography Cheryl Hughes chronicles the remarkable life of St. Katharine Drexel, exploring what drove her to turn away from her family’s wealth and become a missionary nun who served some of the most underprivileged and marginalized people of her time. Through her inspiration and effort "Mother" Katharine improved the lives of untold numbers of Native Americans and African Americans, overcoming open hostility to her work from various quarters, including the Ku Klux Klan. Her saintly legacy lives on today.
The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.