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La Lucha Continues: Mujerista Theology

solr_books

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eBay item number:335117786262

Last updated on 19 Jun, 2024 16:46:07 AESTView all revisionsView all revisions

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Condition: Very good: A book that does not look new and has been read but is in excellent condition. No obvious ... Very good: A book that does not look new and has been read but is in excellent condition. No obvious damage to the cover, with the dust jacket (if applicable) included for hard covers. No missing or damaged pages, no creases or tears, and no underlining/highlighting of text or writing in the margins. May be very minimal identifying marks on the inside cover. Very minimal wear and tear. See the seller’s listing for full details and description of any imperfections. See all condition definitionsopens in a new window or tab

ISBN: 9781570755576

Publication Year: 2004

Format: Trade Paperback

Language: English

Book Title: Lucha Continues : Mujerista Theology

Author: Ada Maria Isasi-Diaz

Publisher: Orbis Books

Genre: Religion

Topic: Christian Theology / General

Number of Pages: 224 Pages

About this product

Product Identifiers

Publisher

Orbis Books

ISBN-10

1570755574

ISBN-13

9781570755576

eBay Product ID (ePID)

30532461

Product Key Features

Book Title

Lucha Continues : Mujerista Theology

Author

Ada Maria Isasi-Diaz

Format

Trade Paperback

Language

English

Topic

Christian Theology / General

Publication Year

2004

Genre

Religion

Number of Pages

224 Pages

Additional Product Features

Lc Classification Number

Bt83.583i83 2004

2004

Target Audience

Trade

Lccn

2004-006505

Dewey Decimal

230/.082

Dewey Edition

Item description from the seller

Seller assumes all responsibility for this listing.

eBay item number:335117786262

Last updated on 19 Jun, 2024 16:46:07 AESTView all revisionsView all revisions

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by bmessamore
23 Dec, 2006
Justice, Latinas and Passion
When reading Isasi-Diaz’s memoirs, I was impressed by both the theoretical and practical aspects of her struggle for justice. Her subject matter is largely unknown, her quest for justice is derided, or worse, ignored at every turn, and yet she delivers her ethical message with the zeal of one who hears God proclaiming a new order. Isasi-Diaz begins her community reflections by observing that “in the twenty-first century our considerations about justice have to start with the fact that two-thirds of the world lives in poverty and/or is oppressed, lacking what is needed to develop fully.” This awareness of the privilege that the (largely white) First World enjoys serves as God’s call of Isasi-Diaz deep into communion with God’s People, and she drinks deeply of God’s loving-kindness ... When reading Isasi-Diaz’s memoirs, I was impressed by both the theoretical and practical aspects of her struggle for justice. Her subject matter is largely unknown, her quest for justice is derided, or worse, ignored at every turn, and yet she delivers her ethical message with the zeal of one who hears God proclaiming a new order. Isasi-Diaz begins her community reflections by observing that “in the twenty-first century our considerations about justice have to start with the fact that two-thirds of the world lives in poverty and/or is oppressed, lacking what is needed to develop fully.” This awareness of the privilege that the (largely white) First World enjoys serves as God’s call of Isasi-Diaz deep into communion with God’s People, and she drinks deeply of God’s loving-kindness sustaining the community. Connecting with real experiences of people with justice and emotion/passion means “justice is embraced as a process that starts with the experience of those who suffer injustice and who, therefore, seek to change present oppressive structures." For Isasi-Diaz, examination of the moral status of persons and society starts with an observation on the interconnectedness of injustice toward various “types” of people. “I understood early on that I could apply that same processes and categories of analysis I had used to learn about poverty and its relationship to the Gospel message to the oppression of women.” Oppression has its roots in prejudiced people who feel “they have worked hard for what they have, they have paid good money for it, they have sacrificed themselves so their children can have a better life (more material goods),” therefore those who do not have these goods must be lazy and unfit for society. From there, it is only a matter of degrees before those unfit for our societies become objects of hate. As a marginalized person, she observes that “because we are the ones labeled different, because we suffer in our own flesh the negative understanding that such a label carries…marginalized people are the ones best situated to imagine another way of understanding and dealing with difference rather than the present one.” However, “it was a crude awakening for me to realize that truth does not always carry the day, that knowing does not necessarily lead to action” since “none of the marginalized groups in the USA have the power to impose their understanding of ‘other,’ and yet [marginalized groups] reproduce” the present white privileged manner of understanding and dealing with difference. I think I understood what Isasi-Diaz was trying to say. I say “I think” because I am still mulling it over and have the nagging suspicion in my consciousness that I have missed part of it, especially since her context is as a Latina/Hispana and sometimes I was unsure how she was using that lens to examine her material. Isasi-Diaz reflects that we are truly hard-wired to care only about those we know. If so, then we must get to know the Other as seen in the least of people. Only then will we be worthy to place “[our] hands on the nailed feet, and lift [our] faces to Jesucristo, [realizing] the importance…of being able to feel that [we] could take care of Jesucristo who is [our] very own.”

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Justice, Latinas and Passion

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