Afro-Cuban Theology: Religion, Race, Culture, and Identity by Michelle A. Gonzalez

By Michelle A. Gonzalez

The first publication to check Cuban American and African American religiosity, Afro-Cuban Theology argues that Afro-Cuban religiosity and tradition are important to figuring out the Cuban and Cuban American . Gonzalez translates this saturation of the Afro-Cuban as transcending race and affecting all Cubans and Cuban americans inspite of their pigmentation or self-identification. development on a historic assessment of the intersection of race, faith, and nationhood, the writer explores the style within which devotion to los angeles Caridad del Cobre, well known faith, and Cuban letters tell an Afro-Cuban theology.
            This interdisciplinary research attracts from quite a few theological colleges in addition to the disciplines of heritage, literary reviews, and ethnic experiences. the first self-discipline is systematic theology, with certain realization to black and Latino/a theologies. faraway from being disconnected subfields, they're interrelated components inside theological stories. Gonzalez presents a large evaluation of the Cuban and Cuban American groups, emphasizing the way within which the intersection of race and faith have functioned in the development of Cuban and Cuban American identities. The Roman Catholic Church’s function during this heritage, in addition to the maintenance 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 the various cultures that exist inside U.S. racial contexts—specifically a version of collaboration as opposed to discussion among black and Latino/a
theologies.

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We must be especially Are We All Mestizos? / 33 careful not to deny the identity and humanity of some of our Latino/a brothers and sisters. Challenging the normativeness of Mexican-American experience within Latino/a theology can lead to an examination of the African elements in Latino/a culture. Hopefully, such examination will, in turn, open pathways of dialogue and collaboration between black and Latino/a theologians. Within black theology, the Afro-Latin is glaringly absent. Collaboration is vital to the exploration of this topic, and such exploration may very well force the transformation of understandings of black and Latino/a identities presently functioning within these theologies.

Latino/as’ involuntary complicity in a violent past serves as a reminder of their ambiguous identity and the impossibility of categorizing them within a dualistic framework of oppressor and oppressed. The blood of both flows through their veins. The subsuming of mulatez into the category of mestizaje is not present in the work of all Latino/a theologians. Ada María Isasi-Díaz and Fernando F. Segovia, both Cuban-Americans, attempt to maintain the distinctiveness of each category while demonstrating their shared value.

Womanist theology emerged in the mid-1980s as a black feminist theological movement that both draws from and critiques black and North American white feminist theologies. Womanists highlight the shortcomings of early black theologians regarding the category of gender in their work and also critique feminists for the racism prevalent throughout white feminist scholarship and social justice movements. Womanist theologians use a multidimensional analysis of race, class, and gender as their hermeneutical lens for the theological task.

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