By Michelle A. Gonzalez
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Additional resources for Afro-Cuban Theology: Religion, Race, Culture, and Identity
Methodologically, as González points out, this is a sound gesture, for the shared Spanish legacy connects contemporary Latin American and Latino/a peoples historically. Too often, however, Latino/a theologians focus on the conquest of indigenous peoples at the expense of other dimensions of the conquest—namely the transatlantic slave trade and the colonial era in the Americas. 21 The problem lies in the fact that the normative is misrepresentative. Not all of our foremothers and forefathers were conquered.
3 The emphasis on social justice and liberation (politics) is nurtured and informed by the retrieval of black sources (culture) and vice versa. In his introduction to black theology, Dwight Hopkins outlines four stages in its development. Black theology was christened on July 31, 1966, with the New York Times’ publication of a statement from the National Committee of Negro Churchmen (NCNC) linking Christianity to black struggle. This theological manifesto was supported by the 1969 publication of James H.
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.
Afro-Cuban Theology: Religion, Race, Culture, and Identity by Michelle A. Gonzalez