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The second decade of the twenty-first century has been distinguished by a renewed interest in James Stirling and his architectural heritage – a sort of ‘James Stirling Renaissance’ – with many authors characterising Stirling predominantly as a late modernist architect.
In June 1966 Hungarian-born French architect Yona Friedman travelled to the port town of Folkestone on the English Channel to join the International Dialogue of Experimental Architecture (IDEA). The event was a large two-day symposium on radical experiments in architecture and urbanism organised by the British architectural collective Archigram. A leading figure in experimental international groups of architects and artists crafting techno-futuristic visions of three-dimensionally expanding cities, Friedman seemed to be an essential participant in an event advertised as a convocation of ‘all Europe’s creative nuts’.
This article examines the manuscripts into which compilers bound Dominican letters of spiritual direction in fifteenth-century Italy. It argues that manuscript compilers sought to model Observant Dominican sanctity after Jerome's late antique practice of writing letters of spiritual direction to women. The paper aims to contribute to the growing conversation around the development and spread of an Observant Dominican identity by demonstrating that compilers modeled Observant beati after Jerome's authoritative persona in order to argue for the ancient precedent of the reformers’ often controversial agendas, chief among them their active ministry to women.
This essay examines how Catholics at the English Jesuit College at Saint-Omer reflected on Japanese religious politics during the 1620s and 1630s, both through translated mission reports and drama. This analysis expands scholars’ view of English encounters with Japan; it also decenters predominantly Eurocentric approaches to early modern Jesuit education and theater. The essay concludes with a discussion of Shakespeare and George Wilkins's “Pericles,” a quarto playbook of which was possessed by St. Omers and which, through the generic elements of romance it shared with the Japan material, provided further opportunities for the college's Catholics to consider transcontinental religious politics.