By Miguel A. De La Torre
Spanning volumes, Hispanic American non secular Cultures encompasses the whole variety of faiths and non secular ideals practiced between Hispanic americans. it's the first accomplished paintings to supply old contexts for the various non secular identities expressed between Hispanic Americans.The entries of this encyclopedia disguise quite a number non secular affiliations, together with Christian non secular expressions, global faiths, and indigenous practices. insurance comprises old improvement, present practices, and key members, whereas extra essays examine concerns throughout a variety of traditions. via studying the detailed Hispanic interpretations of spiritual traditions, Hispanic American spiritual Cultures explores the historical past of Latino and Latina american citizens and the effect of residing within the usa on their tradition.
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Extra info for Hispanic American Religious Cultures (2 volumes set)
The culture of Africa has been described as extremely religious, and, in a sense, this is certainly true. Based on the modern White understanding of religiosity, African culture could be described as immensely religious. Religion certainly pervades African life. Yet, in another sense, there was no ‘‘religious realm’’ in African life. Stated differently, the Eurocentric separation between church and state, and between sacred and secular, which molds and delimits religious life in the modern West, did not exist in the cosmology of the traditional African religiosity that crossed the Atlantic Ocean in the bodies, hearts, and minds of enslaved Africans.
Nonetheless, it is the persistence of an African perspective or worldview that is most important for the topic at hand. , identity) complexities in modern Hispanic communities. The Emergence of African Slavery in the Iberian West Nearly a century before a Dutch ship carrying 20 Africans docked in British North America in 1619, the enslavement of Africans in the Iberian colonies of Central and South America was already common. By 1510, the Spanish were receiving African slaves in the Caribbean via Portuguese ships.
In addition, she questions the real-world applicability of the term, since no one refers to themselves as ajiaco (Gonzalez 2006, 28). On the other hand, ‘‘ajiaco’’ successfully describes the existential space of a multicultural people, the inheritors of five broad cultural traditions, a reality masked by the use of either mestizo or mulatez. Just as discussions from distinctly Mexican or Puerto Rican perspectives have enriched the varieties of Latino/a religions, ‘‘ajiaco’’ adds to the Latino/a religious discourse by enabling discussion of Cuban religious identity on Cuban terms.
Hispanic American Religious Cultures (2 volumes set) by Miguel A. De La Torre