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A Catholic Atlantic?

2022, Journal of Victorian Culture

https://doi.org/10.1093/jvcult/vcac079

Abstract

The ties that bound the Atlantic colonies of northeastern British North America with Ireland, Scotland and the islands of the Caribbean in the eighteenth and nineteenth centuries were intricate and extensive. They connected a range of people and professions, cut across boundaries meant to separate the citizens of the French, Spanish and British empires, and supported an ever-expanding collection of economic, kinship and social networks. Catholics navigated this world with impressive dexterity. They came from a range of backgrounds and their presence across every colony and territory enabled their church, perhaps the most influential pan-European institution, to play a pivotal role in colonial formation. One of the biggest hurdles for a holistic exploration of a Catholic Atlantic within the British World is developing a methodology that enables us to deal with the reality of a Catholic population that was ethnically diverse and comprised of disparate groups including white Europeans, enslaved people, free people of colour, and Indigenous people. The rich perspectives emerging from the 'spatial turn' can enable us to do so. 1 The literature on Catholics and empire is at something of a crossroads. Gabriel Glickman has noted the marked tendency to think solely in terms of a Franco-Iberian Catholic Atlantic in historical scholarship on the early modern period to the exclusion of Britain and Ireland. 2 There is a mixed, but voluminous, literature on Catholic missions to Asia and Africa in the modern period, but the Catholic role in settler colonial society remains understudied. Similarly, there has been an increasing tendency to consider the secular church as acting in an imperialist mode, particularly in the case of the Irish and English, but studies consistently omit consideration of the Catholic laity. 3 This is most obvious when taking a transnational or Atlantic view, though some new work is offering alternative perspectives. 4 Similarly, few publications consider the agency of migrant, free people of colour, and enslaved Catholics. 5 What is needed is a repositioning of the research to prioritize the laity to help us paint a more complete picture of the