By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try to supply a complete account of the rising box of Latina feminist theology, and many of the contributions illustrate how variegated this box delivers to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity tuition conversing for the transforming into group of Latina feminist theologians, the editors of this quantity write, "With the emergence and progress of the feminist theologies of liberation, we now not look ahead to others to outline or validate our adventure of lifestyles and religion. . . . we wish to exhibit in our personal phrases our plural methods of experiencing God and our plural methods of residing our religion. And those methods have a liberative tone." With twelve unique essays through rising and tested Latina feminist theologians, this first-of-its-kind quantity provides the views, realities, struggles, and spiritualities of U.S. Latinas to the bigger feminist theological discourse. The editors have amassed writings from either Roman Catholics and Protestants and from numerous Latino/a groups. The writers tackle a wide range of theological issues: well known faith, denominational presence and allure, method, lived event, research of nationhood, and interpretations of existence lived on a border that isn't in basic terms geographic but in addition racial, gendered, linguistic, and non secular.
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Additional info for A Reader in Latina Feminist Theology: Religion and Justice
But the ritual has changed, from within and without: the barrio apartment may not accommodate as many people as did the house in the hills of Puerto Rico; the men may be cooking alongside the women (perhaps this is just my prophetic hope); the platanitos may now be baked, not fried. Issues of poverty, sexism, and health emerge from this example and serve to illustrate the changing response of our community. This changing response is reﬂected in the storytelling process as a way to maintain viable cultural norms by passing them on as well as to communicate changes that beneﬁt that culture for our community.
Latino/a theology in general. They are presenting a vision of what has been made of us and what we have made of ourselves; they are allowing us PROPHESY FREEDOM to glimpse what will become of us if we continue on the same course. They are not prescribing solutions, nor are they giving us an ethical mandate. They are using the form of the narrative, the story, which has been so central to maintaining our tradition and our culture, to undercut the complacency that has become a part of that tradition and culture.
Sor Juana suffered from an internal conﬂict that mirrored the struggles of colonial Spain: the desire to gain knowledge and the constraints of the means to do so. ” 31 We see in her the struggle between the secular and the sacred, the Church and the State. We also ﬁnd in her their tumultuous unity, the fragile unity of the Baroque. Mariano Picón-Salas praises this attribute: Sister Juana Inés de la Cruz’s work, more than any other, seems to bring into peculiar focus the values and enigmas of the Baroque century .
A Reader in Latina Feminist Theology: Religion and Justice by Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez