By Michelle A. Gonzalez
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Additional info for Afro-Cuban Theology: Religion, Race, Culture, and Identity
For Isasi-Díaz, the intentional choice to embrace the mestizo/mulato condition is a way to contest hegemonic constructions of identity within the academy and society. Perhaps no other Latino/a theologian has worked harder to explicitly maintain the categories of mestizaje and mulatez than biblical scholar Fernando F. Segovia. Segovia describes Latino/as a “hybrid people,” both mestizo and mulato. “On the one hand, we are children of Spain and thus of Europe, Mediterranean and Catholic Europe. .
Her article privileges the contributions of Chicana feminist theorists whose work informs her own epistemology. The significance of these sources and their role in Pineda’s theological reflections is clear to one who is a Chicana herself. Pineda does not, however, address why specifically Chicana feminism should be privileged in the broader discourse of Latina feminist theory and theology or how Chicanas’ writings (which are steeped in the particularity of Mexican and Mexican-American culture and history) relate to the broader context and histories of Latinas.
Standing in the heritage of Latin American liberation theology, Latino/a theologians are not new to the ethical dimensions of the theological task. Writing history is a moral (as well as a political, social, and economic) act that must be placed in an ethical framework. The ethics of Latino/a identity must be at the forefront of our theologies. While it is important to maintain the coalitions that exist among different Latino/a groups, it is equally important not to privilege certain sectors of our population at the expense of others.