{"title":"拉丁美洲人和新移民教会(回顾)","authors":"Antonio M Stevens Arroyo","doi":"10.1353/cat.2007.0316","DOIUrl":null,"url":null,"abstract":"This book arrives on the academic scene in timely fashion. The existing English-language histories of Latino Catholics, often listed with the less fashionable “Hispanic Catholics,” are either highly focused on one specific locality or can be contained only in multiple volumes. Examples of the first type are Angélico Chávez’ classic Our Lady of the Conquest about New Mexico (1948) and Ana María Díaz-Stevens’ Oxcart Catholicism about Puerto Ricans in New York,which won the Cushwa Prize in 1993. Into the second type fall the threevolume series out of Notre Dame,edited by Jay Dolan.David A.Badillo has written a worthwhile history of Latino Catholics that includes ample reference to these other works but manages to condense it into one volume of 275 pages. Because it would have been impossible to cover every historical aspect, Badillo has wisely chosen to examine specific events at key moments in United States and Catholic history. Instead of a kind of tourist guide to Latino Catholic history trying to cover everything in a sort of once-over flight, Badillo has written a book that provides open windows to a theme of growing importance. The result is clearly superior to the kind of brief summaries of people and places that would have robbed history of much of its complexities.The reader is led to understand the roots of Latino Catholic identity by an examination of its Iberian and Latin American origins before nineteenth-century invasions by United States’ troops raised the Stars and Stripes over the people’s heads. Iberian-American Catholicism still reigned in our hearts, however, and Badillo does not shy from explaining the dilemma of a Catholicism based in the United States that was asked to Americanize the conquered in the Latino homelands as it was already Americanizing the immigrants from Europe. It is my experience that there is considerable intellectual resistance to the idea that Latinos and Latinas are principally “conquered peoples” rather than “immigrants seeking the American Dream.” Perhaps the resistance can be blamed on a reluctance to judge the United States as guilty of imperialism, but this point is crucial to a non-politicized understanding of church history. Badillo handles this difficult statement about as well as I have seen, being neither too partisan in his judgments nor too shallow in his criticisms.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"93 1","pages":"729 - 730"},"PeriodicalIF":0.2000,"publicationDate":"2007-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2007.0316","citationCount":"0","resultStr":"{\"title\":\"Latinos and the New Immigrant Church (review)\",\"authors\":\"Antonio M Stevens Arroyo\",\"doi\":\"10.1353/cat.2007.0316\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"This book arrives on the academic scene in timely fashion. The existing English-language histories of Latino Catholics, often listed with the less fashionable “Hispanic Catholics,” are either highly focused on one specific locality or can be contained only in multiple volumes. 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引用次数: 0
摘要
这本书及时地出现在学术舞台上。现存的拉丁裔天主教徒的英语历史,通常与不太流行的“西班牙裔天主教徒”并列,要么高度集中在一个特定的地方,要么只能包含在多个卷中。第一种类型的例子是angsamico Chávez关于新墨西哥的经典作品《征服的圣母》(1948年)和Ana María Díaz-Stevens关于波多黎各人在纽约的《牛车天主教》(1993年获得库什瓦奖)。第二种类型是由杰伊·多兰编辑的《巴黎圣母院》三部曲。大卫·a·巴迪洛(David a . badillo)写了一部很有价值的拉丁裔天主教徒历史,其中包括大量参考其他作品,但他设法将其浓缩成一卷275页的书。由于不可能涵盖每一个历史方面,巴迪洛明智地选择了研究美国和天主教历史上关键时刻的特定事件。巴迪洛并没有像一本拉丁天主教历史的旅游指南那样,试图以一种简略的方式涵盖所有内容,而是写了一本为一个日益重要的主题打开了窗户的书。这种结果显然优于对人物和地点的简短总结,因为这种总结会剥夺历史的许多复杂性。在19世纪美国军队入侵西班牙,将星条旗举过人们的头顶之前,通过对拉丁裔天主教徒身份的伊比利亚和拉丁美洲起源的考察,读者可以理解拉丁裔天主教徒身份的根源。然而,伊比利亚-美国天主教仍然在我们的心中占据统治地位,巴迪洛并不羞于解释以美国为基地的天主教的困境,它被要求将拉丁美洲家园的征服者美国化,就像它已经将来自欧洲的移民美国化一样。根据我的经验,认为拉丁美洲人和拉丁裔人主要是“被征服的民族”,而不是“追求美国梦的移民”,在思想上有相当大的阻力。也许这种抵制可以归咎于不愿将美国视为帝国主义的罪人,但这一点对于非政治化地理解教会历史至关重要。巴迪洛对这一困难陈述的处理和我所见过的一样好,他的判断既不过于党派化,也不过于肤浅。
This book arrives on the academic scene in timely fashion. The existing English-language histories of Latino Catholics, often listed with the less fashionable “Hispanic Catholics,” are either highly focused on one specific locality or can be contained only in multiple volumes. Examples of the first type are Angélico Chávez’ classic Our Lady of the Conquest about New Mexico (1948) and Ana María Díaz-Stevens’ Oxcart Catholicism about Puerto Ricans in New York,which won the Cushwa Prize in 1993. Into the second type fall the threevolume series out of Notre Dame,edited by Jay Dolan.David A.Badillo has written a worthwhile history of Latino Catholics that includes ample reference to these other works but manages to condense it into one volume of 275 pages. Because it would have been impossible to cover every historical aspect, Badillo has wisely chosen to examine specific events at key moments in United States and Catholic history. Instead of a kind of tourist guide to Latino Catholic history trying to cover everything in a sort of once-over flight, Badillo has written a book that provides open windows to a theme of growing importance. The result is clearly superior to the kind of brief summaries of people and places that would have robbed history of much of its complexities.The reader is led to understand the roots of Latino Catholic identity by an examination of its Iberian and Latin American origins before nineteenth-century invasions by United States’ troops raised the Stars and Stripes over the people’s heads. Iberian-American Catholicism still reigned in our hearts, however, and Badillo does not shy from explaining the dilemma of a Catholicism based in the United States that was asked to Americanize the conquered in the Latino homelands as it was already Americanizing the immigrants from Europe. It is my experience that there is considerable intellectual resistance to the idea that Latinos and Latinas are principally “conquered peoples” rather than “immigrants seeking the American Dream.” Perhaps the resistance can be blamed on a reluctance to judge the United States as guilty of imperialism, but this point is crucial to a non-politicized understanding of church history. Badillo handles this difficult statement about as well as I have seen, being neither too partisan in his judgments nor too shallow in his criticisms.