Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.6
Aida I. Ramos, Gerardo Martí, Mark A. T. Mulder
The number of Latino Protestants in America is growing, and scholars are taking notice. More and more Latinos have some type of Protestant affiliation, more Latino Protestant churches are being founded across widely diverse geographies, and Latino Protestant parachurch organizations are gaining more social and political power through their representation and outreach. This chapter synthesizes the latest research on Latino Protestants in the United States in relation to history, sociodemographics, conversion, and race/ethnic identity formation from a sociological perspective. This chapter urges scholars to engage more productively the diversity of worship, liturgy, theology, identities, resources, and religious orientations, taking into account varied origins and migrations across Latino ancestral groups. This chapter argues against ethnoracial essentialization, that is, neglecting the nuances of Latino Protestant identity in favor of idealized notions often in the form of racial/ethnic stereotypes—even among scholars. This chapter shows that systematic, empirical research does not support often-cited assessments of Latino Protestants and their churches as “fiestas” with “spicy” worship. This chapter urges scholars to avoid such front-loaded, racialized assumptions and exercise their social scientific expertise. Broader reading and more closely contextualized observation will ensure a more textured understanding of these newer and rapidly expanding Latino Protestants and their churches.
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Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.8
Sujey Vega
This chapter traces the history of LDS Latinas/os, which is marked by moments of consecration, conversion, and coming to voice. Latina/o Saints navigate Mormon doctrine and Mormon culture through multiple reference points. Some find their conservative values supported, while others grow frustrated by the lack of adequate response to larger social justice issues like immigration, gender, and race politics. Some welcome the callings they receive to lead their wards as a way to make positive changes in ethnoreligious understanding, while others prefer to follow and obey the dictates of those in power. Far from a monolith, Latina/o Saints are a conglomerate of various national origins, class, political, and educational circumstances. This chapter emphasizes that whether or not they are genetically connected to the Book of Mormon, the presence of Spanish-speaking Saints from multiple backgrounds continues to grow. This chapter argues that if the population projections are accurate, the Church of Jesus Christ of Latter-Day Saints must come to terms with a shift in minority–majority relations.
{"title":"Latina/o/x Mormons","authors":"Sujey Vega","doi":"10.1093/oxfordhb/9780190875763.013.8","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.8","url":null,"abstract":"This chapter traces the history of LDS Latinas/os, which is marked by moments of consecration, conversion, and coming to voice. Latina/o Saints navigate Mormon doctrine and Mormon culture through multiple reference points. Some find their conservative values supported, while others grow frustrated by the lack of adequate response to larger social justice issues like immigration, gender, and race politics. Some welcome the callings they receive to lead their wards as a way to make positive changes in ethnoreligious understanding, while others prefer to follow and obey the dictates of those in power. Far from a monolith, Latina/o Saints are a conglomerate of various national origins, class, political, and educational circumstances. This chapter emphasizes that whether or not they are genetically connected to the Book of Mormon, the presence of Spanish-speaking Saints from multiple backgrounds continues to grow. This chapter argues that if the population projections are accurate, the Church of Jesus Christ of Latter-Day Saints must come to terms with a shift in minority–majority relations.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121324043","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.21
Luis León
This chapter argues that the construction of machismo is central to Latina/o/x collective and public identities. Latino men, despite their countries of origin, religion, or race, are subjected to personal and media valuations of their masculinities using the characteristic negative stereotypes of machismo. These assessments not only hurt Latino men but at once impugn Latina women as enablers of what have been called the “machista vices.” This chapter proposes that machismo is not a discourse that exists in isolation or secularization, but instead it is a central component to a distinctly Christian, colonial mythology that justified colonialism and continues to support the criminalization and incarceration of Latino men in particular, and regenerates the public mythologies that pathologize indigenous and Latinx communities more generally.
{"title":"Latino Men, Machismo, and Christianity","authors":"Luis León","doi":"10.1093/oxfordhb/9780190875763.013.21","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.21","url":null,"abstract":"This chapter argues that the construction of machismo is central to Latina/o/x collective and public identities. Latino men, despite their countries of origin, religion, or race, are subjected to personal and media valuations of their masculinities using the characteristic negative stereotypes of machismo. These assessments not only hurt Latino men but at once impugn Latina women as enablers of what have been called the “machista vices.” This chapter proposes that machismo is not a discourse that exists in isolation or secularization, but instead it is a central component to a distinctly Christian, colonial mythology that justified colonialism and continues to support the criminalization and incarceration of Latino men in particular, and regenerates the public mythologies that pathologize indigenous and Latinx communities more generally.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116641742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.1
Timothy M. Matovina
This chapter examines the history of Mexican immigration and the ongoing struggles of Mexican-descent Catholics. An expanding Mexican and Latino population is part of larger demographic shifts within US Catholicism. The US Catholic Church is no longer an overwhelmingly immigrant church, as it was a century ago at the end of the great period of European immigration in the nineteenth and early twentieth centuries, nor is it solely an “Americanized” church. The Roman Catholic Church in the United States is a church largely run by middle-class, European-descent Catholics. Mexican-descent Catholics do not just add another chapter to the general history of US Catholicism, but a lens through which to examine significant components of that history such as its origins, westward expansion, ongoing immigration, and the struggles of non-European groups for dignity and justice.
{"title":"Mexican-Descent Catholics","authors":"Timothy M. Matovina","doi":"10.1093/oxfordhb/9780190875763.013.1","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.1","url":null,"abstract":"This chapter examines the history of Mexican immigration and the ongoing struggles of Mexican-descent Catholics. An expanding Mexican and Latino population is part of larger demographic shifts within US Catholicism. The US Catholic Church is no longer an overwhelmingly immigrant church, as it was a century ago at the end of the great period of European immigration in the nineteenth and early twentieth centuries, nor is it solely an “Americanized” church. The Roman Catholic Church in the United States is a church largely run by middle-class, European-descent Catholics. Mexican-descent Catholics do not just add another chapter to the general history of US Catholicism, but a lens through which to examine significant components of that history such as its origins, westward expansion, ongoing immigration, and the struggles of non-European groups for dignity and justice.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132725517","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.20
F. Hinojosa
While most studies on Latina/o religious politics center on clergy or religious leadership, this chapter investigates the role of activists outside of the church (nonclergy) with little or no real strong ties to the institutional church. Rather than assume that Latina/o religious politics begins with religious leadership, this chapter proposes a narrative framework for religious politics in the civil rights era that outlines how both religious insiders and outsiders together came to shape, influence, and in many ways undergird what historian Anthony M. Stevens Arroyo has called the “Latino religious resurgence” in the 1970s. This chapter investigates the period from the late 1960s to the early 1980s, an era that saw the rise—theologically and culturally—of Latina/o religious politics. The chapter argues that to understand this era we must move beyond the walls of the church and the religious leadership that is so often at the center of these narratives. Instead, we must include the broad range of religious experiences in the Latina/o community, both formal and informal, religious and nonreligious, that have pushed back against urban renewal, racial discrimination, and anti-immigrant/refugee policies.
虽然大多数关于拉丁美洲/美洲宗教政治的研究都集中在神职人员或宗教领导上，但本章调查的是与机构教会很少或没有真正牢固联系的教会外活动家(非神职人员)的角色。本章并没有假设拉丁裔/非拉丁裔宗教政治始于宗教领导，而是提出了民权时代宗教政治的叙事框架，概述了宗教内部人士和外部人士如何共同塑造、影响，并在许多方面巩固了历史学家安东尼·m·史蒂文斯·阿罗约(Anthony M. Stevens Arroyo)所说的20世纪70年代的“拉丁裔宗教复兴”。本章调查了从20世纪60年代末到80年代初的时期，这一时期见证了拉丁/o宗教政治在神学和文化上的兴起。这一章认为，要理解这个时代，我们必须超越教会和宗教领袖的围墙，它们往往是这些叙事的中心。相反，我们必须包括拉丁裔/非裔社区中广泛的宗教经历，包括正式的和非正式的，宗教的和非宗教的，这些经历反对城市更新、种族歧视和反移民/难民政策。
{"title":"Occupying the Church","authors":"F. Hinojosa","doi":"10.1093/oxfordhb/9780190875763.013.20","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.20","url":null,"abstract":"While most studies on Latina/o religious politics center on clergy or religious leadership, this chapter investigates the role of activists outside of the church (nonclergy) with little or no real strong ties to the institutional church. Rather than assume that Latina/o religious politics begins with religious leadership, this chapter proposes a narrative framework for religious politics in the civil rights era that outlines how both religious insiders and outsiders together came to shape, influence, and in many ways undergird what historian Anthony M. Stevens Arroyo has called the “Latino religious resurgence” in the 1970s. This chapter investigates the period from the late 1960s to the early 1980s, an era that saw the rise—theologically and culturally—of Latina/o religious politics. The chapter argues that to understand this era we must move beyond the walls of the church and the religious leadership that is so often at the center of these narratives. Instead, we must include the broad range of religious experiences in the Latina/o community, both formal and informal, religious and nonreligious, that have pushed back against urban renewal, racial discrimination, and anti-immigrant/refugee policies.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117120659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.18
B. Hendrickson
This chapter examines the varieties of healing traditions practiced by Latino/a Christians. Because healing has been an intrinsic part of Christianity from its inception, it is little wonder that Latinos/as have likewise relied on the healing power of the Christian God and God’s representatives to treat their suffering, cure their diseases, and to restore wholeness to broken bodies and relationships. This chapter traces the particularities of how the Latino/a experience has shaped how this healing takes form. Spanish colonization and evangelization of indigenous populations, and the accompanying brutality and dislocation, necessitated a faith that included healing. A medicinal and religious tradition developed that drew as much on Iberian Catholicism as it did on indigenous medicines and understandings of the human body. Curanderismo and other combinatory healing practices have creatively and effectively addressed the health needs of many Latin Americans and Latinos/as. In the last century, charismatic forms of Christianity have grown rapidly in Latino/a communities, often because they specialize in miraculous healing. Religious healing has been and promises to remain an essential element of Latino/a Christianities. There are many opportunities for future study in this area. As the Latino/a population continues to grow and diversity, it will be important to understand better how religious healing traditions from different national origins come to interact and even combine in the United States.
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Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.15
A. Pulído
This chapter adopts a place-based analysis of Latina and Latino popular Catholicism, which recognizes and affirms the significance of a community-generated and self-defined expression of the sacred. A place-based analysis appreciates the intimacy of the sacred in the lives of people and how it serves as a powerful source for responding to external forces that would seek to minimize or erase the significance of Latina and Latino popular Catholicism as an expression of resistance. This chapter emphasizes contested “spatial struggles” over systems of meaning and orientation with an eye toward incorporating new perspectives on gender, race, and ethnicity when seeking to explain the significance of Latina and Latino popular Catholicism. This chapter posits that popular religion is simultaneously about manifestations of resistance and affirmation of Latina and Latino sacred traditions and practices.
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Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.3
Elizabeth Pérez
This chapter focuses on Afro-Cuban Catholic beliefs and practices, taking an historical approach and bringing the reader up to the contemporary moment. As the chapter will demonstrate, people of African descent in Cuba have developed politically sophisticated and multivalent responses to Catholicism as ecclesia docens—the Church hierarchy in its authoritative teaching function—and to the Church as an institutional structure. Likewise, practitioners of transnational Afro-Cuban West and Central African–inspired religions have been embedded in complex relationships with Catholic theology writ large and its social inscription within the power structures of local parishes while grappling with Catholicism as a hegemonic source of cultural value. This chapter pays special attention to a mi manera (“in my own way”)—Catholics who draw on a rich and familiar history of prerevolutionary idiomatic expression in which women have been dominant and powerful figures.
{"title":"Afro-Cuban Catholicisms","authors":"Elizabeth Pérez","doi":"10.1093/oxfordhb/9780190875763.013.3","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.3","url":null,"abstract":"This chapter focuses on Afro-Cuban Catholic beliefs and practices, taking an historical approach and bringing the reader up to the contemporary moment. As the chapter will demonstrate, people of African descent in Cuba have developed politically sophisticated and multivalent responses to Catholicism as ecclesia docens—the Church hierarchy in its authoritative teaching function—and to the Church as an institutional structure. Likewise, practitioners of transnational Afro-Cuban West and Central African–inspired religions have been embedded in complex relationships with Catholic theology writ large and its social inscription within the power structures of local parishes while grappling with Catholicism as a hegemonic source of cultural value. This chapter pays special attention to a mi manera (“in my own way”)—Catholics who draw on a rich and familiar history of prerevolutionary idiomatic expression in which women have been dominant and powerful figures.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114400697","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.16
Tony Tian-Ren Lin
This chapter is an overview of the ways Prosperity Gospel, in its many manifestations, shapes Latino immigrant communities. The chapter offers an overview of Prosperity Gospel as a religious movement and a description of its core beliefs. The focus of the chapter is on first-generation immigrant Prosperity Gospel Latinos and their social and cultural ramifications. While only one-third of all Latinos are foreign born, they are overrepresented in this faith tradition. Prosperity Gospel is a totalizing religion that redefines private lives, daily behavior, concepts of the good, and ultimately the individuals themselves. It is an American creation at its core. Inadvertently, the pursuit of spiritual enlightenment in Prosperity Gospel results in the adoption of middle-class, white, American norms.
{"title":"Prosperity Gospel and Latinos/as","authors":"Tony Tian-Ren Lin","doi":"10.1093/oxfordhb/9780190875763.013.16","DOIUrl":"https://doi.org/10.1093/oxfordhb/9780190875763.013.16","url":null,"abstract":"This chapter is an overview of the ways Prosperity Gospel, in its many manifestations, shapes Latino immigrant communities. The chapter offers an overview of Prosperity Gospel as a religious movement and a description of its core beliefs. The focus of the chapter is on first-generation immigrant Prosperity Gospel Latinos and their social and cultural ramifications. While only one-third of all Latinos are foreign born, they are overrepresented in this faith tradition. Prosperity Gospel is a totalizing religion that redefines private lives, daily behavior, concepts of the good, and ultimately the individuals themselves. It is an American creation at its core. Inadvertently, the pursuit of spiritual enlightenment in Prosperity Gospel results in the adoption of middle-class, white, American norms.","PeriodicalId":118038,"journal":{"name":"The Oxford Handbook of Latinx Christianities in the United States","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115195055","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-14DOI: 10.1093/oxfordhb/9780190875763.013.4
C. Menjívar
This chapter focuses on the historic and contemporary role of the Catholic Church in leading ecumenical efforts in supporting Central American immigrants. In sharp contrast to the state, which has refused to extend assistance to the migrants, the Catholic Church (as well as some mainline Protestant congregations) has offered Salvadoran, Guatemalan, and Honduran immigrants assistance and protection. Since the 1980s, these churches have created sanctuaries throughout the country to protect these migrants from deportation to life-threatening conditions in their homelands, have provided settlement assistance, championed the legal struggle that eventually granted Temporary Protected Status to Salvadorans as well as other legal battles that have extended protection to these immigrants, and issued pastoral calls to remind Catholics to welcome immigrants into their communities. This chapter focuses on churches and their efforts to change immigration policy and, in doing so, to change the broader context of reception for Central Americans and for other immigrants as well. The Catholic Church continues to play a pivotal role in all spheres of life in Central America as well as among Central American migrants in the United States.
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