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The Borer Crossg Virgin and Her Daughters: Understanding the Vision and Transgressing New Territories

  • Theresa L. Torres
Chapter
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Abstract

The longer I study the Guadalupanas of Kansas City, the more I recognize the role that social location, birth generation, gender, religion, and ethnicity play in the construction of their identity and in their levels and types of involvement and activism. In the years I worked in the parish of Sacred Heart-Guadalupe, I thought I understood the women. As I studied them more systematically, I found more complexity than I had anticipated.

Keywords

Moral Obligation Kansas City Social Drama Border Crossing Social Location 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    Jan Assmann, Religion and Cultural Memory (Stanford U. Press, 2006);Google Scholar
  2. Jeanette Rodriguez and Ted Fortier, Cultural Memory: Resistance, Faith, and Identity (Austin, TX: University of Texas Press, 2007). Rodriguez also eloquently addresses Latina experiences and the importance of location and space in the following: “Experience as a Resource for Feminist Thought.” Journal of Hispanic/Theology 1, no. 1 (November 1993): 68–76 and “La Tierra: Home, Identity, and Destiny.” In From the Heart of Our People, ed. Orlando O. Espín and Miguel H. Díaz, 189–208. (Maryknoll, New York: Orbis Books, 1999.): 189–208.Google Scholar
  3. 7.
    Theresa Delgadillo, Spiritual Mestizaje: Religion, Gender, Race, and Nation in Contemporary Chicana Narrative (Durham, NC: Duke University Press, 2011), 1–2.CrossRefGoogle Scholar
  4. 8.
    Gloria Anzaldúa, Borderlands/La Frontera 2nd edition (San Francisco: Aunt Lute Books, 1987), 100.Google Scholar
  5. See Cherrie Moraga, and Gloria Anzaldúa, ed. This Bridge Called my Back: Writings by Radical Women of Color (Watertown, MA: Perspephone Press, 1981).Google Scholar
  6. 10.
    Gloria Anzaldúa, “Now Letus Shift” in This Bridge Called Home, ed. Gloria Anzaldúa and Ana Louise Keating (New York: Routledge, 2002), 540–579.Google Scholar
  7. 20.
    Robert Wuthnow, (2010–02-22) After the Baby Boomers (Kindle Locations 4134–4136). Princeton University Press. Kindle Edition. 21. Robert D. Putnam and David E. Campbell (2010–10-05) American Grace: How Religion Divides and Unites Us (Kindle Locations 1708–1716). Simon & Schuster. Kindle Edition. 22 Will Herberg, Protestant—Catholic—Jew: An Essay in American Religious Sociology (Garden City: Doubleday, 1955), 40. Putnam and Campbell (Kindle Locations 4093–4099).Google Scholar
  8. 25.
    See also Pat Mora, Nepantla: Essays from the Land in the Middle. (Albuquerque, NM: University of New Mexico Press, 1993).Google Scholar
  9. 27.
    The first person I found who connects Guadalupe with nepantla is Rudy Bustos. See Durán, Diego. Book of the Gods and Rites and the Ancient Calendar. Edited and translated by Fernando Horcasitas and Doris Heyden (Norman: University of Oklahoma Press, 1971): 410–411. Quoted in Rudy Bustos, “The Predicament of Nepantla: Chicana/o Religions into the 21st Century.” Perspectivas (Fall 1998): 8.Google Scholar
  10. 29.
    For an explanation of “painted word” see Peter Casarella, “The Painted Word,” Journal of Hispanic/Latino Theology 6, no. 2 (1998). See also Virgil Elizondo, Guadalupe: Mother of the New Creation (Maryknoll, NY: Orbis Books, 1997), 135Google Scholar

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© Theresa L. Torres 2013

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  • Theresa L. Torres

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