By Michelle A. Gonzalez
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Extra info for Afro-Cuban Theology: Religion, Race, Culture, and Identity
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.