Abstract
In the previous chapter, I presented selections from four interviews with the members of the Guadalupana Society. These are representative of the 21 interviews and depict the richness of the women’s spirituality and shared cultural memory rooted in their faith beliefs, particularly those focused on Our Lady of Guadalupe. This chapter illustrates the salient themes present in all of the interviews, my ethnography, and a study of their rituals, namely: mother, self-identity, transformation, home, relationality (or web of relations), quoditian (lo cotidiano) and la fuerza (the strength), which undergirds and binds the rest of these themes together.
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Notes
Anselm Strauss and Juliet Corbin, Basics of Qualitative Research: Techniques and Procedures for Developing Grounded Theory, 2nd ed. (Thousand Oaks, CA: Sage Publications, 1998), 57–71.
Ada María Isasi-Díaz, En La Lucha/In the Struggle: Elaborating a Mujerista Theology (Minneapolis: Fortress Press, 1993), 20. Other Latino theologians address the importance of lo cotidiano as a source for theology.
See María Pilar Aquino, “Theological Method in U.S. Latino/a Theology,” in From the Heart of the People, eds. Orlando O. Espín and Miguel H. Díaz (Maryknoll, NY: Orbis, 1999), 32,
and Orlando Espín, “An Exploration into the Theology of Grace and Sin,” in From the Heart of the People, eds. Orlando O. Espín and Miguel H. Díaz (Maryknoll, NY: Orbis, 1999), 124–27.
Isasi-Díaz, 68–69. Isasi-Díaz utilizes the concept of “knowledge synthesis” that is an inductive and interpretative form of synthesis, which she takes from George Noblit and R. Dwight Hare. See George Noblit and R. Dwight Hare, Meta-Ethnography: Synthesizing Qualitative Studies (Newbury Park, CA: Sage Publications, 1988). 16–17. Noblit and Hare explain that their use of qualitative methods allows for the contextual interpretation of meaning that “captures a uniqueness that more deductive processes cannot.” Noblit and Hare, Meta-Ethnography, 16–17.
Geertz, Clifford, “Toward a Thick Description: Toward an Interpretive Theory of Culture,” In The Interpretation of Cultures (New York, NY: Basic Books, 1973), 3–30.
Roberto Goizueta, “Nosotros: Toward a U.S. Hispanic Anthropology” Listening: Journal of Religion and Culture 27, no. 1 (Winter 1992): 55–69
and Jeanette Rodriguez, “La Tierra: Home, Identity, and Destiny.” In From the Heart of Our People, ed. Orlando O. Espín and Miguel H. Díaz, 189–208. (Maryknoll, New York: Orbis Books, 1999.): 189–208.
Jeanette Rodriguez, Our Lady of Guadalupe: Faith and Empowerment among Mexican American Women (Austin, TX: University of Texas Press, 1994), 161.
Roberto Goizueta, Caminemos Con Jesus (Maryknoll, NY: Orbis Press, 1995), 55.
Jeanette Rodriguez, “Mestiza Spirituality: Community, Ritual, and Justice” Theological Studies 65, no. 2: 325, (June 2004), 317–39. 12.
Victor Turner and Edith Turner, Image and Pilgrimage in Christian Culture (New York: Columbia University Press, 1978), 250, where they explain the meaning of “communitas.”
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© 2013 Theresa L. Torres
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Torres, T.L. (2013). “Guadalupe Speaks to Me”: Interpreting Las Guadalupanas’ Voices. In: The Paradox of Latina Religious Leadership in the Catholic Church. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137370327_5
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DOI: https://doi.org/10.1057/9781137370327_5
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