19th-Century Kitsch in Alcalá de Henares

 

 My first stop in Alcalá de Henares was the Palacete de Laredo, the former home of the Duke of Laredo, done in the monstrously wonderful neo-Mudéjar style that was popular at the end of the nineteenth century in Spain and in England (and, in a largely more restrained way, in the United States as well). The only way I can think to describe the aesthetic is to say that it is a compete hoot. 

 

 

Richard and Miguel: Some Additional Thoughts on Getting Kicked Out of Church

This is a modified and expanded version of a comment I made in the FB thread discussing my earlier blog post; I'm sharing it here because it does allow me to flesh out a little bit some of the issues of handling cultural patrimony that were encapsulated in that bizarre encounter in the church:

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There are two problems, really. One is that this convent really is not in any way equipped to deal with the wave of Cervantes-tourism that is about to descend upon them; and that's not really excusable because this wasn't a case of a child digging under a tree in some rural little backwater town, finding a finger, digging deeper, and discovering that the other arm is missing a hand and the world suddenly descending. The exact grave was unmarked, but we have always known where Cervantes was buried because it was his last wish to be interred in the convent that ransomed him from Algiers. The location and the significance of the find were known before the first spade-full of earth was ever turned.

This was not the hunt for the lost remains of Richard III. That dig was preceded by an impressive amount of investigative work to determine the location of a church that no longer exists, and then followed by hoping that a highly polemical historical record might not lead them astray.  In this case, though are talking about a man who died 200 years after Richard III, with legal documentation, and a peacetime burial by allies rather than enemies. There was never any real question that once the archaeologists started pulling up the floor they'd find a one-armed skeleton in a coffin marked "M.C." The scientific institute and the convent should have had a plan in place for the interest that this was going to generate — the interest that they were clearly trying to generate by timing the dig to coincide with the 500th anniversary of the publication of the second part of the Quijote.

Except that in a lot of the really important ways, Madrid is a total, little backwater. In lots of ways it isn't, of course: the Prado, the national library, the great places to eat, the bookstores, the boutiques. But in a certain aspect of peoples' manner and way of being and perspective, Madrid is still proudly the sleepy, uncultured little town it was before the royal court was permanently relocated here in the middle of the sixteenth century; and so why on earth and how, even, would they treat something like this as being of national significance and prepare accordingly? It's proof of Madrid still not seeing itself on the national cultural stage or seeing the broader implications of its own cultural patrimony.

That's where the second problem starts: In sites of cultural patrimony — especially but not exclusively Church-run or -owned ones — people take their jobs and responsibilities not just seriously but really personally. It's their own little fifedom and the resources under their custodianship belong to them and not to researchers or citizens. On the one hand it's great and lovely for a librarian to feel a bit proprietorially in love with his library collection, but on the other, it means that if you come to see something or use it for teaching and research, the response, as often as not, is basically going to be: Get out of my room and stop touching my stuff. It's just the prevailing attitude here.

Mounting a dig for the remains of one of the best and most historically important writers of the modern period and completely neglecting to think ahead to the draw that this will have for readers in Spain and worldwide — or even worse, not caring — is very much trying to have the best of both, selfish worlds: The convent is asking for renewed acclaim for being the burial site of Cervantes while keeping all the acclaimers at an arm's length.

(The right arm.)

The One Where I Get Kicked Out of Church

This church, to be precise, the one in the Convent of the Barefoot Trinitarian Sisters:

 As part of my "you're stuck with the cultural history students for the rest of the semester" plan, I'm taking the class on a few field trips to take advantage of what's unique to Madrid and also to make it a little bit simpler to prep classes on topics that are well outside my area of expertise. Yesterday I took them to the archaeological museum, which was brilliant. I think they got a lot out of it, asked good questions, all the good things that you want to have happen on a field trip. I had them read a chapter of Maryam Rosser-Owen's Islamic Arts from Spain (conveniently available in Spanish translation) and we talked about the 19th-century cabinet of curiosities as a way of looking back at the past. We'll have one more field trip, and I was thinking it would be interesting to go to the convent  where they've just discovered Cervantes' body and use that as a springboard to talk about the reception of Cervantes in the 20th century, about the role (physical and metaphorical) of the author, and about concepts of national patrimony.

Our program's admin assistant called to make a reservation for the group to visit. She was told that since the archaeologists are still working on the site they are not having regular visiting hours right now; however, she was told, we were more than welcome to come during the half hour before morning Mass and look around. I went this morning to see in advance how feasible it would be and whether it was really worth taking the students there when they might or might not be able to see much of the archaeological site.

I went this morning at 9, when the church opened, sat for a few minutes and took it all in, and then walked around the chapel a bit. It's exactly what you'd expect from a convent of that period: a lot of gold, nails, and blood.

 There was a room off to the left of the altar and through the grate you could see one of the priests putting his vestments on to prepare for the mass; and to the right of the altar, there was a door that opened onto a room with a few chairs. The door was wide open, so I went into it, thinking that perhaps I would be able to see the dig site in or from there.

But the next thing I know, the woman who had opened the church, a lay person, was standing right behind me, demanding to know what I was doing there:

Me: Nothing, just looking.
Her: No, there is no nothing. What are you doing in here?
Me: I'm not doing anything.
Her: You opened this door. You can't just open doors and go into places.
Me: I'm sorry — I didn't know that I couldn't be in here, but I did not open the door. It was already open.
Her: Yes, you did open this door. I never leave it open. It is always closed. Like this. [She closes the door to demonstrate.] The minute I wasn't looking you came over here and opened the door!
Me: I'm sorry I was in there, but the door was open and I didn't know I couldn't go in.
Her: There is no sorry! This is unforgivable! And unbelievable! You have to leave right now!

Suffice it to say, I will be taking the cultural history students on a walking tour of important sites from the filmmaker Luis Buñuel's life instead.

I think that the most absurd thing is that it's a sixteenth-century wood building. Everything creaks. If you walk across the floor, it creaks. When the woman closed the door, it creaked. If I had opened it, that woman would have heard it creak, and presumably come running rather than just finding me there. That and the fact that if they're telling people that they can come look around during the half hour before mass, they do have to expect that people who don't necessarily know the norms of that particular church will come to visit, and should post signage accordingly (or actually be careful about closing doors they don't want open).

I feel terrible because it's not like I ever want to be disrespectful in somebody else's sacred space; it's also the first time, though, that I've been somewhere where there was no clear indication, either by the floorplan corresponding to what I know to expect or through signage, that I was about to enter a space where I wasn't supposed to be.

There's more to say about sacred spaces and national patrimony and the fetishization of authors' dead bodies, but I'll leave that to another post. I'm feeling a little too rattled to be thoughtful right now. I shouldn't feel bad about it, but I still take getting shouted at kind of personally. Perhaps that's the point, though — an illustration of fostering obedience through intimidation?

Semana Santa in Seville: After Dark

 

Semana Santa in Seville: Souvenirs

Various figurines:

  

Meringue, candy and chocolate nazarenos:

  

One of the things that children do at the parades is make wax balls by having the nazarenos pour molten wax from their candles onto the balls that they build up over the years:

 

 

Semana Santa in Seville: Some More Nazarenos

 

Semana Santa in Seville: Pasos

 

 The central focus of the various parades are floats called pasos that have statues of Jesus and Mary. They are brought out of the churches with which the different confraternities are associated and paraded through the streets to very martial music played by marching bands.

I am time and again struck by just how pagan Catholic ritual can be.

Semana Santa in Seville: Women in Mantilla

Women in mantilla which, with all the dress-up going on, is worth noting is not a costume but, rather, formal dress for going to church on Holy Thursday:

Semana Santa in Seville: Nazarenos and Penitents

I was in Seville for Holy Week and Easter last week, because that's the place to go; it was an anthropology and photography trip for me. It was completely surreal. Coming from the historical perspective that I do, it felt like a collective, national missing of the point in which people use the trappings of the Inquisition to reenact medieval penitential processions in order to carry out their own penance while ignoring the fact that the nation that they are now is not the nation that both carried out and fell victim to that Holy Office. It was awesomely uncomfortable — and the fact of the matter is that I'll never look at my doctoral robes the same way again, what with the explicit connection that academic dress has with this general movement — but the visuals were stunning.

 

The penitents will often choose to carry their crosses while going barefoot, an especially impressive feat of self-flagellation this year, when they were walking on asphalt in 85-degree heat.

 

One of the things that caught me off guard was the amount of eye contact passers-by were able to make with the Nazarenos. That in and of itself wasn't really anything of note, but imagining being able to make eye contact with the condemned of the Inquisition as they walked to accept their sentences was really unsettling.

  

 

 

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There were some lighter moments in all of it, too, though.

I am pretty sure that Nazarenos are not supposed to give eskimo kisses.

And capirotes do make it very difficult to get through doors: 

 

San iFermín

Spain's festival of San Fermín, a celebration of a Christian martyr that dates back to the 14th century and is perhaps best known for the running of the bulls in Pamplona, takes place this week. If you are not in Spain, don't feel like risking being gored by bulls but feel that Words with Friends is a bit too slow-paced for you, there's an app for that: