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Journal of Hispanic / Latino Theology ISSN 1930-9147 Religiosidad Popular en Torrecilla de Alcañiz
José P. Burgués
Instituto Pastoral del Sureste / Southeast Pastoral Institute (SEPI)
Los estudios de teología práctica se están interesando cada vez más en lo que se ha denominado “catolicismo popular,” “religión popular,” y más a menudo “religiosidad popular.” En este estudio quiero presentar la religiosidad popular (RP) de un lugar concreto de España, que puede servir como referencia al estudiar otros aspectos de religiosidad popular en España, Hispanoamérica y entre los hispanos en Estados Unidos. Integrating Experience and Epistemology:
On Ivone Gebara's Pragmatic Ecofeminism
Christopher D. Tirres
DePaul University
The twin categories of lo cotidiano and cultura have increasingly become touchstones of U.S. Latino/a theological discourse.[1] One sees this in the attention that U.S. Latino/a theologians have given to popular religion, which is at once an expression of lo cotidiano and cultura. These categories not only shed light on the lived experience of many U.S. Hispanics, but also they represent what U.S. Latino/a scholars have come to see as legitimate sites of liberation. Sor Juana Inés de la Cruz, Mexico’s Tenth Muse and Music
Pamela Kirk Rappaport
St. John’s University
After receiving much attention in the 20th century from Latin American literary scholars, and more recently from theologians, Sor Juana Inés de la Cruz (1648-1695) has begun to awaken interest from another area of academia: musicologists. Here I will be introducing some of their findings in considering the Mexican nun’s relationship to music, especially church music and theology. From the Editor: At the 2008 Annual Colloquium and General Meeting of the Academy of Catholic Hispanic Theologians of the United States, ACHTUS honored two of its founding members by awarding them the Virgilio Elizondo Award for distinguished achievement in theology, in keeping with the mission of the Academy. The awardees were Roger Luna, SDB, and C. Gilbert Romero. Dr. C. Gilberto Romero was the only one of the founding members with an academic specialization in biblical studies. The words of the Award Citation honoring him make it clear how very significant his contribution has been: “In Matthew’s Gospel: “every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old." (Matthew 13:52). C. Gilbert Romero, priest of the Archdiocese of Los Angeles, teacher, pastor, biblical scholar, and founding members of ACHTUS, is just such a scribe. His pioneering book, Hispanic Devotional Piety: Tracing the Biblical Roots, marked a groundbreaking step forward in bringing the practices of Latino/a popular religion into productive conversation with foundational texts from the Bible. In so doing, he challenged pastoral ministers to recognize the ways in which these practices that express the living faith of our people as heirs of a wisdom ever ancient and ever new. He challenged a view of Latino/a popular religion that disparaged such practices, inviting pastoral ministers and theologians alike to recognize the dynamic ways in which these practices are in fact practices by which the traditions and the values of Christian faith are embraced, celebrated, and handed on to new generations.” We are pleased to present the readers of this journal with another contribution by Romero, entitled “Symbolic Interpretation: Latino Theology Confronts the Bible.”
Symbolic Interpretation: Latino Theology Confronts the Bible
C. Gilbert Romero
Introduction
The word “confrontation” usually means the facing of a direct challenge. That would mean that the idea of confrontation would normally involve some kind of polemic in which both individuals take differing sides. However, the deeper meaning of “confrontation” would be the direct attempt for the two entities to face each other and attempt to clarify a misunderstanding which would currently exist. This type of “confrontation” is what is of issue here between the Bible and Latino theology. The situation of misunderstanding is the interpretation of the Bible by Latino theology or, more specifically, by Religiosidad popular, which is addressed by Latino theology. The “confrontation” (clarification) is symbolic interpretation.
The De-Construction of Latino Maleness: Postcolonizing Machismo
Hjamil A. Martínez-Vázquez
Texas Christian University, Fort Worth, TX
Through autobiographical storytelling, memoirs and fiction, Mexican-American author Victor Villaseñor explores the essence of life, found in the leyendas de la familia. He uses his own stories and leyendas de la familia as the source for his writing. After reading Rain of Gold and Walking Stars, I realized that I was more interested in how storytelling works in the construction of identity than in how Villaseñor dealt with the issue of the construction of maleness. Suddenly, storytelling and its power, became the focus of my analysis. Being interested in postcolonizing analysis, I saw storytelling beyond its merely literary character: I saw it as a postcolonizing tool. So, in this sense, I have decided to focus here on the importance of storytelling in my pursuit of the decolonization of machismo, which I understood as a colonial discourse.
Human Beings at the Crossroads of Divine Self-Disclosure:
Otherness in Black Catholic and Latino/a Catholic Theologies and the
Otherness of God[1]
Miguel H. Díaz
College of St. Benedict / St. John’s University, Collegeville MN
Introduction
Fear and rejection of others characterize the signs of our times. I am not thinking about the kind of justifiable fear that naturally arises when someone legitimately anticipates or has been the recipient of physical and psychological acts of violence. Rather, I mean the kind of irrational and unnatural fears associated with encountering distinct ways of being human. The experience of exclusion based on such things as race, culture, gender, sexual orientation, religious identity, and physical ability increasingly threatens the human family’s ability to realize authentic community.
From the Editor From June 1 to 3, 2008, the Annual Colloquium and General Meeting of the Academy of Catholic Hispanic Theologians of the United States gathered ACHTUS members and guests in South Beach, Florida to focus on the theme of Cultura en lo cotidiano: Intersections of Faith and Popular Culture. This journal is pleased to present revised versions of four of the papers that were discussed during the colloquium. As is the practice of ACHTUS, the papers were developed, presented, and discussed en conjunto, a discussion that began with the presenters themselves even before the colloquium, and that expanded to include the circle of participants around the table in Florida. With the publication of these revised papers in this venue, together with “Theologizing en Espanglish: The Imago Dei in the Vernacular,” the Presidential Address delivered by Carmen Nanko-Fernándezthe circle is widened still further to include the readers of this journal. ¡Dame chisme! dame chocolate! Reflections on God, Life and Gossip in Telenovelas Neomi DeAnda
Loyola University, Chicago IL Introduction: ¿Que son las telenovelas?
Telenovelas have been a part of my life experience for as long as I can remember. Some of my earliest bonding memories with my nina[1] center around a telenovela named Cristina. I remember both of my parents and my nina would rush through washing the dishes after dinner, so we could all sit and watch the daily episode. My dad always begins his conversations with both my nina and abuelita asking about the latest telenovela. My dad knows that the plots to most of these melodramatic series do not stray much from one another, so even when he was not current on the particular show, he could follow the trend. Connecting Through a Medium of a Different Nature: The Orishas Go Online Miguel W. Ramos, Obá Oriaté Florida International University, Miami FL The discovery of iron by early human civilizations some 10,000 years ago permanently transformed humankind. Iron became fundamental in tool-making, but even more so in agriculture, with the invention of the plow. This new tool revolutionized agricultural production, and by extension human society, by exponentially multiplying the amount of food that people could produce. The technological advances that followed had a direct effect on human intellectual development by placing greater demands on the brain that allowed for the expansion of the existing knowledge base. Humanity crossed a major intersection.
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