Abstract
“Save Our Lady of Guadalupe! Save our Church!” Memories of these rallying cries rang in Frances’s ears as she completed her daily walk past her parish church, Our Lady of Guadalupe. “I know, I know,” she said to herself, “I promise, Virgencita, (little Virgin) I will help María save the church. How can I say no to you? I can’t say no to María!”
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Notes
Miguel León-Pórtilla, Tonantzin Guadalupe: Pensamiento nahuátl y mensaje cristiano en el “Nican-mopohua” (Here it is told) (México City: El Colegio Nacional, Fondo de Cultura Económica, 2000).
See also Stafford Poole, Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797 (Tucson, AZ: University of Arizona Press, 1995)
and Eric Wolfe, “The Virgin of Guadalupe: A Mexican National Symbol” in Reader in Comparative Religion: An Anthropological Approach, ed. William A. Lessa and Evon Z. Vogt (New York, NY: Harper and Row, 1965), 226–230.
See Jeanette Rodriguez, Our Lady of Guadalupe: Faith and Empowerment among Mexican-American Women (Austin, TX: University of Texas Press, 1994).
She addresses Mexican American women’s psychosocial religious framework through their understanding of the meaning of Guadalupe. Several male theologians have written theologies of Our Lady of Guadalupe, for example, Virgil Elizondo, La Morena: Evangelizer of the Americas (San Antonio, TX: Mexican American Cultural Center, 1980); Guadalupe: Mother of the New Creation (Maryknoll, NY: Orbis, 1997);
and Richard Nebel, Santa María Tonantzin Virgen de Guadalupe: Continuidad y transformación religiosa en México (Mexico, DF: Fondo de Cultura Económica, 1995).
For further information on contemporary takes on the cult to the Virgin of Guadalupe see Ana Castillo, ed. Goddess of the Americas: Writings on the Virgin of Guadalupe (New York, NY Riverhead Books, 1996).
Jeanette Rodriguez and Ted Fortier, Cultural Memory: Resistance, Faith, and Identity (Austin, TX: University of Texas Press, 2007).
Wuthnow Robert (2010–02–22). After the Baby Boomers (Kindle Locations 1733–1748, 1248–1254). Princeton University Press. Kindle Edition.
See Daniel G. Solórzano and Dolores Delgado Bernal, “Examining Transformational Resistance through Critical Race Theory and LatCrit Theory Framework: Chicana and Chicano Students in an Urban Context,” Urban Education 36, no. 3 (May 2001): 308–342;
and Dolores Delgado Bernal, “Grassroots Leadership Reconceptualized: Chicana Oral Histories and the 1968 East Los Angeles School Blowouts,” Frontiers: A Journal of Women Studies 19, no. 2 (1998): 113–142.
Nason-Clark and Barbara Fisher-Townsend, “Women, Gender, and Feminism in the Sociology of Religion: Theory, Research and Social Action,” Religion and Social Order 13, (2007): 204. Nason-Clark and Fisher-Townsend’s research notes the limited numbers of books and articles on women and the study of religion in the sociology of religion.
Ana María Díaz-Stevens, “The Saving Grace: The Matriarchal Core of Latino Catholicism,” Latino Studies Journal 4, no. 3 (September 1993): 60–78.
Orlando Espín, The Faith of the People: Theological Reflections on Popular Catholicism (Maryknoll, NY: Orbis Books, 1997), 161–162.
See also Orlando Espín, “Popular Catholicism among Latinos” in Hispanic Catholic Culture in the U.S.: Issues and Concerns, ed. Jay P. Dolan and Allan Figueroa Deck, S.J. (Notre Dame, IN: University of Notre Dame Press, 1994), 308–59. Latina/o refers to “A person born or raised in the United States of Latin American ancestry.” See Orlando Espín and Miguel Díaz, ed., From the Heart of the People (Maryknoll, NY: Orbis Press), 262. While in agreement with Espín and Díaz, I adapted the term “Latino/a” for Latina/o, which privileges the feminine over masculine. I prefer “Latina/o” to “Hispanic” for the following reasons. First, Latina/o is inclusive of the complexity of the ancestry of Latin American peoples that include African, Amerindian, and Spanish elements. Second, the term “Hispanic” is problematic because it places undue emphasis on Spanish heritage to the detriment of the patrimony of the aforementioned ancestral groups. While the term “Latina/o” is cumbersome, Latino is not gender inclusive without the additional “a/o.” Note that the term “Latina” refers specifically to women.
Virgilio Elizondo, “Popular Religion as the Core of Cultural Identity in the Mexican American Experience” in An Enduring Flame: Studies on Latino Popular Religiosity, ed. Anthony M. Stevens-Arroyo and Ana María Díaz-Stevens (New York, NY: Bildner Center for Western Hemisphere Studies, 1994), 117;
Anthony M. Stevens-Arroyo, “Introduction” in An Enduring Flame: Studies on Latino Popular Religiosity, ed. Anthony M. Stevens-Arroyo and Ana María Díaz-Stevens (New York, NY: Bildner Center for Western Hemisphere Studies, 1994), 11; Orlando Espín, The Faith of the People, 112–113. See also other works by Virgilio P. Elizondo: “Hispanic Theology and Popular Piety: From Interreligious Encounter to a New Ecumenism” in Proceedings of the Catholic Theological Society of America 48: 1–14; “Our Lady of Guadalupe as a Cultural Symbol” in Beyond Borders: Writings of Virgilio Elizondo and Friends, ed. Timothy Matovina (Maryknoll, NY: Orbis Books, 2000), 118–25; “Popular Religion as Support of Identity” in Beyond Borders: Writings of Virgilio Elizondo and Friends, ed. Timothy Matovina (Maryknoll, NY: Orbis Books, 2000), 126–132; and
Virgilio P. Elizondo and Timothy M. Matovina, San Fernando Cathedral: Soul of the City (Maryknoll, NY: Orbis Books, 1998).
See also Thomas Bamat and Jean-Paul Wiest, ed., Popular Catholicism in a World Church: Seven Case Studies in Inculturation (Maryknoll, NY: Orbis Books, 1999);
Mark Francis, “Popular Piety and Liturgical Reform in a Historic Context,” in Dialogue Rejoined: Theology and Ministry in the United States Hispanic Reality, ed. Ana María Pineda and Robert Schreiter (Collegeville, MN: Liturgical Press, 1995), 162–77; Thomas A. Kselman and Steven Avella, “Marian Piety and the Cold War in the United States,” Catholic Historical Review (July, 1986), 403–34;
Robert A. Orsi, The Madonna of 115th Street: Faith and Community in Italian Harlem, 1880–1950 (New Haven, CT: Yale University Press, 1985);
Robert A. Orsi, Thank You, St. Jude: Women’s Devotion to the Patron Saint of Hopeless Cases, 1929–1965 (New Haven, CT: Yale University Press, 1995);
Robert Orsi, “Everyday Miracles: The Study of Lived Religion,” in Lived Religion in America: Toward a History of Practice, ed. David D. Hall (Princeton, NJ: Princeton University Press, 1997), 3–21;
Robert A. Orsi, “The Religious Boundaries of an In-Between People: Street Feste and the Problem of the Dark-Skinned Other in Italian Harlem, 1920–1990,” in Gods of the City: Religion and the American Urban Landscape, ed. Robert A. Orsi (Bloomington, IN: Indiana University Press, 1999), 257–88;
Alberto L. Pulido, “Mexican American Catholicism in the Southwest: The Transformation of a Popular Religion,” Perspectives in Mexican American Studies 4 (1993), 93–108;
Christián Parker, Popular Religion and Modernization in Latin American: A Different Logic (Maryknoll, NY: Orbis Books, 1996);
Gilbert C. Romero, Hispanic Devotional Piety: Tracing Biblical Roots (Maryknoll, NY: Orbis Books, 1991);
Anthony M. Stevens-Arroyo and Andres I. Pérezy Mena, ed., Enigmatic Powers: Syncretism with African and Indigenous Peoples’ Religions Among Latinos (New York, NY: Bildner Center for Western Hemisphere Studies, 1995);
Anthony M. Stevens-Arroyo and Ana María Díaz-Stevens, ed., An Enduring Flame: Studies on Latino Popular Religiosity (New York, NY: Bildner Center for Western Hemisphere Studies, 1994);
Anthony M. Stevens-Arroyo and Gilbert R. Cadena, ed., Old Mask, New Faces: Religion and Latino Identities (New York, NY: Bildner Center for Western Hemisphere Studies, 1995);
Anthony M. Stevens-Arroyo with Segundo Pantoja, ed., Discovering Latino Religion: A Comprehensive Social Science Bibliography (New York NY: Bildner Center for Western Hemisphere Studies, 1995);
Ann Taves, The Household of Faith: Roman Catholic Devotions in Mid-Nineteenth-Century America (Notre Dame, IN: Notre Dame University, 1986);
Thomas Tweed, Our Lady of the Exile: Diasporic Religion at a Cuban Catholic Shrine in Miami (New York, NY: Oxford University Press, 1997);
and Robert E. Wright, “If It’s Official, It Can’t Be Popular? Reflections on Popular and Folk Religion” Journal of Hispanic/Latino Theology 1, no. 3 (May 1994): 47–67.
Milagros Peña, Latina Activists Across Borders: Women’s Grassroots Organizing in Mexico and Texas (Durham: Duke University, 2007).
Ana María Díaz-Stevens, Anthony M. Stevens-Arroyo, Recognizing the Latino resurgence in U.S. religion: the Emmaus paradigm (Boulder, CO: Westview Press, 1998).
Chandra Talpade Mohanty, Feminism Without Borders: Decolonizing Theory, Practicing Solidarity (Durham: Duke U. Press, 2003).
Karen Mary Davalos, “La quinceañera: making gender and ethnic identities” in Velvet Barrios: Popular Culture & Chicana/o Sexualities, New directions in Latino American cultures, ed, Alicia Gaspar de Alba (New York: Palgrave Macmillan, 2003).
Lara Medina, Las Hermanas: Chicana/Latina Religious-political Activism in the U.S. Catholic Church, (Philadelphia: Temple University Press, 2004).
Ana María Díaz-Stevens, “The Saving Grace: The Matriarchal Core of Latino Catholicism,” Latino Studies Journal 4, no. 3 (September 1993): 60–78.
Medina, Las Hermanas and Ada María Isasi-Díaz, En la Lucha/In the Struggle: Elaborating a Mujerista Theology (Minneapolis, MN: Fortress Press, 1993).
Karen Mary Davalos, “‘The Real Way of Praying’: ‘The Via Crucis, Mexicano Sacred Space, and the Architecture of Domination,’ in Horizons of the Sacred: Mexican Traditions in U.S. Catholicsm, ed. Timothy Matovina and Gary Riebe-Estrella, SVD (Ithaca: Cornell U. Press, 2002), 41–68.
Gloria Anzaldúa, Borderlands/La Frontera (San Francisco: Aunt Lute Books, 1987), 100.
See also Theresa Delgadillo, Spiritual Mestizaje: Religion, Gender, Race, and Nation in Contemporary Chicana Narrative (Durham, NC: Duke University Press, 2011)
and José Vasconcelos, The Cosmic Race: A Bilingual Edition, translated by Didier T. Jaén. (Los Angeles: Centro de Publicaciones, California State University, 1979; Baltimore, MD: The John Hopkins University Press, 1997). Vasconcelos explicates an understanding of mestizaje as the mixing of races, whether indigenous, African, or European.
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© 2013 Theresa L. Torres
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Torres, T.L. (2013). Introduction. In: The Paradox of Latina Religious Leadership in the Catholic Church. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137370327_1
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