By Maria Pilar Aquino, Daisy L. Machado, Jeanette Rodrguez
"To my wisdom, this anthology is the 1st try to supply a entire account of the rising box of Latina feminist theology, and a number of the contributions illustrate how variegated this box gives you to be." --Elisabeth Sch?ssler Fiorenza, Krister Stendahl Professor of Scripture and Interpretation, Harvard Divinity college talking for the turning out to be group of Latina feminist theologians, the editors of this quantity write, "With the emergence and development of the feminist theologies of liberation, we not watch for 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 via rising and verified 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 a number of Latino/a groups. The writers handle a wide range of theological issues: renowned faith, denominational presence and allure, technique, lived adventure, research of nationhood, and interpretations of existence lived on a border that isn't merely geographic but in addition racial, gendered, linguistic, and spiritual.
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Extra info for A Reader in Latina Feminist Theology: Religion and Justice
With hopes of saving enough money to send for her son and raise him with opportunities, she came to New York. But her story is that of so many Puerto Rican women who came to the big city during the Great Migration 19 and live to tell only of their struggles— economic, spiritual, political—to survive. The thought of her son was the only hope she was left to hold on to, a life fulﬁlled not in herself but through a child. It is Old Mary’s son, William—nicknamed Chiquitín because of his dwarﬂike appearance—who, throughout all the stories in In Nueva York, shows the most compassion and understanding, particularly for the women who must endure oppressive situations.
Octavio Paz, Sor Juana: Or, the Traps of Faith, 16. 2. George Tavard, Juana Inés de la Cruz and the Theology of Beauty: The First Mexican Theology, 1. Stephanie Merrim, in her recent study of Sor Juana, notes that this bias pervades women’s studies, which has yet to seriously engage the Hispanic context. Stephanie Merrim, Early Modern Women’s Writing and Sor Juana Inés de la Cruz, xiv. 3. New Spain is a designation for colonial Mexico. 4. With regard to speciﬁcally Chicana thought see Alicia Gaspar de Alba, “The Politics of Location of the Tenth Muse in America: An Interview with Sor Juana Inés de la Cruz,” in Living Chicana Theory, ed.
A cursory glance at her words could lead one to believe that Sor Juana in fact had very self-gratifying reasons for taking the veil. This reading, however, fails to take into account how Sor Juana herself viewed her intellect. 22 One must also consider Sor Juana’s Thomistic understanding of the hierarchy of knowledge. After being publicly reprimanded by her bishop for her “secular” plays and poetry (ironically this occurs as a result of Sor Juana’s ﬁrst and only explicitly theological essay), Sor Juana defends her actions, for they were rooted in her desire to eventually write theology.