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 critical to realizing the Cuban and Cuban American situation. Gonzalez translates this saturation of the Afro-Cuban as transcending race and affecting all Cubans and Cuban americans even with their pigmentation or self-identification. construction on a old evaluation of the intersection of race, faith, and nationhood, the writer explores the way within which devotion to l. a. Caridad del Cobre, renowned faith, and Cuban letters tell an Afro-Cuban theology.
            This interdisciplinary research attracts from a variety of theological colleges in addition to the disciplines of background, literary reviews, and ethnic reviews. the first self-discipline is systematic theology, with exact consciousness to black and Latino/a theologies. faraway from being disconnected subfields, they're interrelated components inside of theological stories. Gonzalez presents a extensive assessment of the Cuban and Cuban American groups, emphasizing the style during which the intersection of race and faith have functioned in the building of Cuban and Cuban American identities. The Roman Catholic Church’s position during this historical past, in addition to the renovation 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 diffusion of racial identification spotting different cultures that exist inside U.S. racial contexts—specifically a version of collaboration as opposed to discussion among black and Latino/a

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Even so, I propose that Latino/as critically examine the consequences of “Latino/a” and “Hispanic” as discursive categories, as well as the essentialist inclinations such categories contain. Mestizo/a History Latino/a theologians, as stated above, often ground their notion of Latino/a identity historically. The strongest historical link that unites Latino/as is their 22 / Afro-Cuban Theology common Latin American heritage, including Spanish, African, and indigenous elements. Underlying all Latin American cultures is the Spanish colonization of these lands and the consequent imposition of Iberian Roman Catholic culture.

53 De la Torre argues that due to the influence of Latin American liberation theology, Cuban-American theologians ignore political reality, because they want to erase their privilege and stand in solidarity with the oppressed. In other words, to reflect theologically from the Cuban-American context would challenge the stereotype of Latino/as as poor, brown, and marginalized. While I agree with Torres’ assessment of the ambiguous relationship between the Cuban-American political context and some of the principles of Latin American liberation theology—especially its early infatuation with Marxism—I find his depiction of the Cuban-American community limited and erroneous.

37 Mestizaje/mulatez function together to designate the mixed reality of Latino/a peoples. The term can also be transformed to describe Latino/a hybridity in Are We All Mestizos? / 27 general. ”38 This new conceptualization of mestizaje/ mulatez, Isasi-Díaz argues, opens avenues for discussions with other marginalized groups and grounds an understanding of difference which is not exclusive or oppositional. However, in expanding the function of mestizaje/mulatez to represent Latino/a hybridity, Isasi-Díaz robs these categories of their historical value as terms that specifically designate indigenous/Spanish and Spanish/African mixture.

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