Project Critics Anna Neimark and Michael Osman

Academic Work

MISSION SAN JUAN CAPISTRANO moved to the San Antonio River from East Texas on March 5, 1731. Construction of at least three different church buildings took place at the complex between the 1750s and 1786. In 1756, the first stone church, a friary, and a granary were completed. By 1762, 203 Indians lived at the Mission. Around 1762, the building of second church began. The construction of a third larger church started in 1775 but was abandoned in 1786, when a population decline and lack of labor left the church only half complete. Building of the current church commenced around 1786 and completed between 1790-91. Mission San Juan was partially secularized in 1794 and the church became a sub-parish of Mission Espada until it was completely secularized in 1824. The active parish church was established in 1909. The Archdiocese of San Antonio performed additional rehabilitation in 1967 and continued projects for several decades. Today the compound includes the church with its three-bell campanario, the compound walls, foundations of some of the original Mission Indian living quarters, the granary building, the convento, a well, and a residence built on the property during the first half of the 1800s. The Mission also has a small museum. In 2012, water was restored to the historic San Juan Acequia, and in 2013, the first crop was sown on the original labores (farmland). -Historic Description of Mission From World Heritage San Antonio Office

/Introductory Quote on Haunting/ ”Deploying the concept of ‘haunting’ for social analysis, in order to connect these formations across centuries, I follow sociologist Avery Gordon, who aimed ‘ to understand modern forms of dispossession, exploitation, repression, and their concrete impact on the people most affected by them and on our shared conditions of living.’ Gordon took haunting to be ‘an animated state in which a repressed or unresolved social violence is making itself known,’ a state described by ‘those singular yet repetitive instances when home becomes unfamiliar, when your bearings on the world lose direction, when the over-and-done-with comes alive, when what’s in your blind spot comes into view. Haunting raises specters, and it alters the experience of being in time, the way we separate the past, the present, and the future.” Jessica R. Cattelino, From Locke to Slots: Money and the Politics of Indigeneity

/Suggested Reading List of Influential Texts/

+Assman, Jan. “Communicative and Cultural Memory” in Cultural Memory Studies, edited by Astrid Erll and Ansgar Nünning, 109-119. Berlin: De Gruyter, 2010.

+Bloom, Harold. The Anxiety of Influence. New York: Oxford University Press, 1973.

+Cattelino, Jessica R. “From Locke to Slots: Money and the Politics of Indigeneity.” Comparative Studies in Society and History 60, no. 2 (2018): 274-307.

+Krauss, Rosalind. “Grids.” October 9, (1979): 50-64.

+Kryder-Reid, Elizabeth. California Mission Landscapes. Minneapolis: University of Minnesota Press, 2016.

+Latour, Bruno. “Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern.” CriticalInquiry 30, (2004): 225-248.

+Mbembe, Achille. “The Power of the Archive and its Limits” in Refiguring the Archive, edited by Carolun Hamilton, et al, 19-26. Dordrecht: Kluwer Academic Publishers, 2002.

+Nora, Pierre. “Between Memory and History: Les Lieux de Mémoire.” Representations 26, (1989), 7-24.