mujerista theology

Posted By on August 16, 2019


look at yourself in the mirror and tell me what you see? tell me what do you see. what do you see (echo)
past the warm skin tone and those dazzling brown eyes yes, past the silky dark hair
and the fine wrinkles around your eyes your bright smile and cheekbones are
hard to miss but look deeper oh so much deeper. I can go on forever telling you
what I see. I see a beautiful woman a beautiful Latina, woman, a beautiful
mother a daughter a sister a friend a woman who can conquer the world and
change it for the good a smart intelligent young woman a woman who has
undergone hardships and times of frustration but nonetheless a woman who
can go far only so far you are an inspiration you are the epitome of
empowerment like a shooting star you will cross unchartered territories like a
small water droplet who feverishly seeks to reach the sea you will prevail in
achieving our goals you will both empower and be empowering my beautiful
Latina, mother, daughter, sister, and friend you will go so far, oh so far. Daisy wrote this poem
for her school’s annual latina the empowerment conference she wrote this poem to
inspire other young teens especially teens of color as she mentioned she
wants to inspire our youth to prevail even though even through the toughest of
situations to remind others to never give up and to learn to see tomorrow
with optimism success will only be brought to us if we endure the many
struggles that we are thrown our way and at the end those struggles are what
makes us strong and capable leaders Mujeres that theology it all starts off
with the work of Ada Maria a former nun who has always been
actively involved with the church and working with grassroot groups and
parishes she did a lot of work in Lima Peru as a missionary to help those
affected by poverty but the most influential event in her life that made
her want to create this theology was when she attended the woman’s or
ordination conference in 1975 that was the moment that changed her life forever
she began getting involved with the ordination of women and working with
other women in the WOC to put an end to the sexism Ethne racism and racism women
faced in church and in the structures of society now if Yolanda’s helped I began
to analyze and study the issue of racism ethnic prejudice in the women’s movement
I began to understand the complexities of the ethnic prejudice against
Hispanics in the USA its connection with racism Howarth nic prejudice is present
in the women’s movement and the role it plays in oppressive structures I
realized that given that the vast majority of Hispanic Latinos in the
United States are poor women to work for justice for women in the church could be
an effective way of working for justice for women in society I soon was firmly
convinced of two things first I needed to listen to the grassroots – Latinas
just as I had learned to listen to the poor in Lima years later Yolanda and I
developed a method for doing mujeres de Theology that starts with the voices of
grassroot Latinas several key theological ethical claims have arisen
from this conviction first mujeres the theology is a liberating praxis second
grassroot is – Latinas are organic theologians for their admirably capable
of explaining their religious understandings and the role religion
plays in their daily struggles and third the lived experience of grassroot
Latinas is the source of new stuff theology this is this reading is a part
of her book called la lucha continues mujeres the theology and here she
describes a bit more about what this theology is – name oneself is one of the
most powerful acts a person can do a name is not just a word by which one is
identified a name also provides a conceptual framework the point of
reference to mental constructs that used in thinking understanding and
relating to a person and idea of movement is with this mindset that a
group of us Latinas who live in the United States and who are keenly aware
of half sexism ethnic prejudice and economic oppression subjugate Latinas
started to use the term mujeres thought to refer to ourselves and to use mujeres
de Theology to refer to the explanations of our faith and its role in our
struggle for liberation the need for having an aim of our own for inventing
the term hood East and investing it with a particular meaning became more and
more obvious over the years as Hispanic women attempted to participate in the
feminist anglo-european movement in the United States Latinas have become
suspicious of this movement because it of its inability to deal with the
differences to share power equally among all those committed to it to make it
possible for letting us to contribute to the core meanings and their standings of
the movement to pay attention to the intersection of racism at the prejudice
classism and sexism and because of the seeming rejection of liberation and its
goal having replaced it with limited benefits for some women within present
structures benefits that necessary some groups of women and men to be oppressed
in order for some others to flourish mujeres de is the word we have chosen to
name devotion to Latinas liberation a mujeres – someone who makes a
preferential option for latina women for our struggle for liberation because the
term mujeres that was developed by a group of us were at theologians and
pastoral agents the initial understanding of the turn came from a
religious perspective I present the term is beginning to be used in other fields
such as literature and history it is also beginning to be used by community
organizers working with grassroots Hispanic women its meaning therefore is
being amplified without losing as its core the struggle for liberation of
Latina woman although feminist theology was growing
in the United States during that time many women of color noticed that this
movement disregarded the sufferings and struggles of women who were not middle
class and white black women and Latinas could not identify with the feminist
theology because it did not include them now Medea herself experienced his
exclusion while working in the women’s ordination Ashley started to work with
Latinas and here the perspectives and learn about the issues
that were oppressing them do you attempted to lead the sexism that the
women ordination was fighting against with also working to end racial and
ethnic prejudice experienced by women of color however many of the WOC members
who were mainly white women paid no particular attention and wanting to
understand how women of color were facing other struggles that been sexism
in the church and in the systems of society ala Madea along with other
Latinas felt invisible at this moment mujeres that theology focuses on the
personal experiences of Latinas which is what inspired this theology in the first
place and prompts its understanding for liberation in other Maria’s mujeres the
theology there’s an emphasis on that Latin women’s perspectives and stories
to be shared and thus theology has given women the platform to do so these
narratives are seen as subjugated knowledge or knowledge that is
inadequate for dominant groups so sharing their experiences and stories
gives them the power and self definition to take control and become agents in
their own fight for justice the epistemological privilege that Latinas
carry from their experiences allows them to understand the people controlling or
benefiting from the oppressive systems that are an obstacle for them the hope
for Latinas following the miletti so theology is inclusivity so their fight
is not only for them but for their communities in an effort to remove the
powers of privilege that sustain structures this theology has always been
in support of groups of grassroot Latinas who are dealing with their
oppressive structures of institutions or systems this theology as mentioned
before wants nothing less to have self definition in order to feel empowered to
make change for their community Adama di mentions that the perspectives and
narratives of Latinas are decolonial language she works with what she calls
the tea colonial perspective in a way that forms Latinas culture the Latina
community is very diverse Latinas come from different origins
faiths and countries that is why Lemuria emphasizes on the term and understanding
of mestizaje moola tez which allows Latinas to understand their ethnic or
racial background of where their ancestors were once from
it touches upon two social cultural and epistemological aspects of this theology
though Latinas are very different they are still linked by the power to
encourage each other in order to self define themselves and carry on action
for change local PD amo signifies the everyday struggles or experience of
Latinas as a llama di mentions Lakota diono refers to the impact of classism
gender poverty and relationships with family and community it focuses on the
different struggles that are present in Latinas lives and their fight to
liberate themselves from all of it also faith in religion is very important
because Latinas carry with them the importance of religion in their daily
lives the spirituality is part of the roots and culture Latinas want to
participate fully in their churches since that is where they also find a
sense of community through the stories of women which are Medea heard she
noticed that their faith was present with them even if they never mentioned
it religion is a part of Latinas culture and it has been used by past generations
and their indigenous ancestors will head east the theology has become very
interreligious since there are women who identify with different religions or
faiths inclusivity and community though this theology focuses on the oppression
of specifically Latinas it also emphasizes the importance of community
and the protection and the inclusion of those who are vulnerable this theology
does not only focus on one group of people rather whole communities who are
powerless and cannot defend themselves la lucha or the struggle is against the
social structures that are limiting the community from succeeding it is within
Latinas themselves to support each other that their power becomes stronger that
power is able to influence their communities as well lastly Alba Medea
insists that Latinos always have to keep their guard up because la lucha or the
struggle is never-ending she mentions that what we need to do is ask God to
give us versus para la lucha strength for the struggle through mujeres a
theology the hope is that Latinas are able to find or
feel a sense of self definition and agency in their fight for justice

Posted by Lewis Heart

This article has 1 comment

  1. Thanks for this great overview. I knew Ada Maria back at the time she was active with WOC. I was looking for a short video to show a class and was so happy to find this!

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