Mujerista Theology: A Theology for the Twenty-First Century

by Ada María Isasi-Díaz

Mujerista A Theology for the Twenty-First Century

Genres: Theology, Religion, Feminism, Spirituality, Christianity, Nonfiction, Latinx

210 pages, Paperback

First published August 21, 1996

Reviews

[Heather Caliri · Rating 4 out of 5]

A succinct introduction to the practices, values, and liturgies of mujerista theology. A doorway into imagining a church and society that actually practices mutuality and love.

[Milcah Hernandez · Rating 5 out of 5]

Such a pivotal and important book for all Hispanic and Latina women who are pacing their own way.

[Richard Fitzgerald · Rating 2 out of 5]

Ada Maria Isasi-Diaz has in Mujerista Theology written a book that raises important questions which society and especially the church need to grapple. There will be no easy solutions and the direction that she points requires substantial and needed alterations in the way we do humanity and Christianity. For this I am grateful.

However, Isasi-Diaz has not written a theology regardless of the title's claim. Her "theology" starts with Latinas and any theology must begin with God. She has either written a mujerista anthropology or a theology of human divenisation (and not in the way the eastern church means this). The philosophy of this book is thoroughly humanistic. The book states that the Bible, the only reliable source for Christian theology, is only authoritative as it meets Latinas' needs for liberation. Maybe, the author should review her views of what is needed and subject that to the biblical text.

There is much in this book worthy of engaging and as a white-middle class-male, I understand there are many blindspots in my perspective of reality that this book rightfully challenges. However, in the end I cannot accept this winsomely written book as a valid Christian theology.

[Jack McGraw · Rating 5 out of 5]

BOOK REVIEW
Mujerista Theology: A Theology for the Twenty-First Century by Ada Maria Isasi-Diaz. ORBIS, 1996.
Reviewed by Jack McGraw
Mujerista Theology: A Theology for the Twenty-First Century by Ada Maria Isasi-Diaz is an autobiography of how Isasi-Diaz developed her own identity as a Mujerista theologian while defining Mujerista theology. Mujerista theology is a theology with the goal of liberating Latinas out of oppression by drawing from the daily life experiences of Latinas, representing border communities, and by being critical of traditional theology’s culturally exclusive nature (Isasi-Diaz N/A). Isasi-Diaz provides two contributions to Latinx liberation theology: Structures of oppression must be radically changed so society can acknowledge and be empathetic to the experiences of the oppressed, and Mujerista theology offers Latinas opportunities to be heard (Isasi-Diaz N/A).
First, Isasi-Diaz discusses her upbringing in Cuba when her mom influenced her understanding of the purpose of life and her perception of poor people (N/A). Her mom said, “the struggle is life” (Isasi-Diaz N/A). Isasi-Diaz is motivated to do the work of God by working for justice (N/A). However, her mom has prejudice against people who do not have an education based on the assumption that uneducated people are poor because they are lazy (Isasi-Diaz N/A). Later in life as a nun in Peru, serving the poor, Isasi-Diaz began realizing the opposite of her mother belief (N/A). They are uneducated because of their limited access to opportunities (Isasi-Diaz N/A).
Second, Mujerista theology is a liberation theology for Latinas by Latinas demanding a radical change of the social structures of oppression (Isasi-Diaz N/A). This is rooted in mestizaje and mulatez, thus, it fully embraces the cultural and ethnic diversity in Latin America (Isasi-Diaz N/A). This theology incorporates Lo cotidiano, daily life experiences of Latinas, in hopes of making the dominant social groups aware of their struggles (Isasi-Diaz N/A)
Isasi-Diaz has many strong connections to other works of Latinx liberation theology. Throughout her book, she emphasizes her belief of “the struggle is life” implying that life cannot exist without struggle (Isasi-Diaz N/A). This unbreakable relationship between struggle and life calls all Christians to “read the Bible from the margins” as Miguel De la Torre, another Cuban American theologian, calls this method of biblical interpretation. Isasi-Diaz relates her exile from Cuba to the United States to Psalm 137 as an oppressed individual herself subjected to prejudice and discrimination due to being a Latina in the United States (N/A). She claims Psalm 137 requires a subjectivity with which the reader approaches it for them to recognize the true message of liberation (Isasi-Diaz N/A). This subjectivity consists of siding with the poor and oppressed. Connecting her exile from Cuba to Psalm 137, asking, “’How can we sing Yahweh’s song in a foreign land?’”, she implies that it is unreasonable for privileged Americans who oppress people from a foreign land to be joyful (Isasi-Diaz N/A). Psalm 137 expresses the laments of the Israelites who were held captive by the Babylonians. Although Isasi-Diaz has not experienced captivity, she has experienced oppression due to her exile from Cuba. She draws on her experience of dealing with oppression and advocating for others who face injustice to lead her to hope for justice (Isasi-Diaz N/A). Isasi-Diaz and De la Torre would concur if more people would “read the Bible from the margins,” there would be a greater chance the oppressive structures of society would radically change since the people in power may develop more empathy toward the daily struggles of Latinas and others.
Furthermore, Isasi-Diaz places much importance on Lo cotidiano, daily life experiences, particularly struggles, of Latinas (N/A). Like Carmen M. Nanko-Fernandez’s exposition of Lo cotidiano as the source for Latinx liberation theology, Isasi-Diaz states, “When in mujerista theology we talk about daily liberative experience, about Hispanic women’s experience of struggling every day, we are referring to lo cotidiano” (N/A). This includes all aspects of their lives in society. Lo cotidiano in mujerista theology also encompasses how Latinas consider “…actions, discourse, norms, established social roles…” and themselves (Isasi-Diaz N/A). An example of a common experience Latinas, particularly mujerista theologians, encounter regularly is being subjected to academic prejudice and discrimination by European-American feminist theologians based on ethnicity.
Lastly, mujerista theology is a border theology embracing the diversity of Latin American communities. Isasi-Diaz exclaims, “Mestizaje and mulatez are important to us because they vindicate ‘precisely that which the dominant culture, with its pervading racism [and ethnic prejudice] condemns and deprecates: our racial and cultural mixture’” (N/A). This proclamation not only embraces diversity but also condemns traditional theology’s tendency to favor dominant racial and cultural groups while being blind to racial and cultural minorities’ humanity. Jorge A. Aquino, another Latinx liberation theologian, says a reward of mestizaje is this “…offers a self-affirming, more or less recognizable cultural troupe for Latino/as to hold onto a lingua franca for everyday forms of community…” (284). So, the role of mestizaje in mujerista theology is a positive affirmation of the diversity of Latinas.
Overall, Isasi-Diaz claims Mujerista theology affirms the dignity of Latinas to try to liberate them to freedom. Mujerista theology is a border theology, incorporating Lo cotidiano, and critical of traditional theology (Isasi-Diaz N/A). Students interested in Latinx liberation theology should read this book to develop an appreciation of the role of women in the Latinx liberation movement.

[Liz Márquez · Rating 5 out of 5]

This has been the most important book for me this year. As a woman working to decolonize her faith, I was able to glean so much from this collection of essays. I am grateful for the badass Latinas, like Ada María Isasi-Díaz, who paved the way for us to know liberation.

[Roman Purshaga · Rating 4 out of 5]

Very insightful read. However, I've arrived to the conclusion that Mujerista theology operates on low Christology. The book does indicate that Christ may serve as a symbol, however, there is little on salvation and atonement provided by Christ. Christ is a mere symbol and not the source. Second, there is an alarming underemphasis on biblical revelation. The statement that Scripture is not the main source since Latina women don’t have time to read the Bible sounds somewhat belittling toward Hispanic women. To assume that all ethnic/Latina women are like that would be an overstatement. Lastly, it seems like Scripture is positioned here under the dominion of lo cotidiano, which leads to the risk of relativism. The canvas of life dictates the meaning of the symbols written in the Bible.
To end on a positive note, a mujerista theology’s aim at giving all Latinas direct access to theology seems like a great application of the doctrine of royal priesthood. Moreover, the autobiographical nature of theological reflection looks like a distant relative to the evangelical notion of sharing a testimony. Theology informed by the daily experience is not that foreign to evangelical believers. Even when evangelicals read Scripture, they can employ something similar to Vanhoozer’s drama, where they envision themselves as a part of the grand story. Pentecostals, for example, read the Acts 2 narrative and perceive it as prescriptive, longing to relive the experiences of the seventy in the upper room. Such an approach may be better as it connects human experience to Scripture, making sure that what believers experience in daily life is anchored and informed by the witness of God’s word. On the other hand, it encourages openness and curiosity in praxis without unnecessary rigidity that quenches the Spirit because “the wind blows where it pleases.”

[Dom · Rating 4 out of 5]

Assigned for a feminist theology class, worth the re-read.

[Lilly Pittman · Rating 5 out of 5]

I read part of this book for class, and it was phenomenal. I really want to read the rest. Quality ideas and quality writing. *Chef's kiss*

[Luke Estrada · Rating 4 out of 5]

A beautiful introduction to mujerista theology. I wish I could give this book to all the people I love to explain how my theology has grown and changed, but then they might burn me at the stake

[Cathie · Rating 2 out of 5]

Another book for a church reading group. I found this one difficult to get into; it sounds like a series of university lectures, probably because the author teaches at a university and this is actually a collection of previously published essays. I read about half and skimmed the rest.

It was very entertaining to find a citation of a family member, though - Moses Buttenwieser, from 1938.

I did like this quote, in one of the more accessible chapters -
"Also, in Latino culture tradition is something very important. So tradition is taken into consideration. But the role of tradition is not to impose itself perennially without any changes. The role of tradition is to make present the wisdom of generations past which we are then called to evaluate and apply to the present in view of our need for survival, our need for liberation. And, unfortunately, that is an understanding of tradition that traditional theology is not willing to consider." p 82