Read e-book online Afro-Cuban Theology: Religion, Race, Culture, and Identity PDF

By Michelle A. Gonzalez

The first publication to match Cuban American and African American religiosity, Afro-Cuban Theology argues that Afro-Cuban religiosity and tradition are vital to knowing the Cuban and Cuban American situation. Gonzalez translates this saturation of the Afro-Cuban as transcending race and affecting all Cubans and Cuban american citizens despite their pigmentation or self-identification. development on a old assessment of the intersection of race, faith, and nationhood, the writer explores the way within which devotion to los angeles Caridad del Cobre, renowned faith, and Cuban letters tell an Afro-Cuban theology.
            This interdisciplinary examine attracts from a variety of theological colleges in addition to the disciplines of heritage, literary reviews, and ethnic reports. the first self-discipline is systematic theology, with specific recognition to black and Latino/a theologies. faraway from being disconnected subfields, they're interrelated parts inside of theological experiences. Gonzalez offers a wide review of the Cuban and Cuban American groups, emphasizing the style during which the intersection of race and faith have functioned in the building of Cuban and Cuban American identities. The Roman Catholic Church’s position during this historical past, in addition to the renovation of African spiritual practices and consequent formation of Afro-Cuban religions, are paramount.
            additionally groundbreaking is the collaborative spirit among black and Latino/a that underlines this paintings. the writer proposes a spread of racial identification spotting different cultures that exist inside of U.S. racial contexts—specifically a version of collaboration as opposed to discussion among black and Latino/a
theologies.

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As outlined by M. Shawn Copeland, this method of correlation poses questions from the contemporary situation and turns to Christianity for answers. 2 Dialogic and apologetic, the correlative method explains Christianity to the contemporary era. It also maintains God’s preferential option for the oppressed as a foundational principle. ”3 The emphasis on social justice and liberation (politics) is nurtured and informed by the retrieval of black sources (culture) and vice versa. In his introduction to black theology, Dwight Hopkins outlines four stages in its development.

31 sues this theme, exploring the contributions Latinas make to theology within the paradigm of mestiza. For Loya, Latinas are mestizas. She transforms two Mexican women, Guadalupe and Malintzin, into the feminine images of mestizaje foundational for her development of a mestiza feminist theology: “I am aware that as a Mexican-American, the presence of Guadalupe and of Malintzin are interpretive keys for a Latina-Hispanic-mestiza theology. ”52 In Loya’s view, Mexican symbols and figures are normative for all Latinas.

According to Hopkins, the just God of the Exodus and the liberationist message of Jesus figure prominently in slave narratives, thereby connecting slave theology to the ideas of contemporary black theologians. Through this scholarly work on slave narratives, we see hints of black theologians’ construction of the black community, one that assumes that throughout history blacks have maintained a liberationist—as defined by contemporary theologians—understanding of God. Turning next to the historical construction of blackness, we find a black history that does not consider the fullness of black experience in the Americas.

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