By Michelle A. Gonzalez
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Additional info for Afro-Cuban Theology: Religion, Race, Culture, and Identity
Two individuals figure prominently in Davis’ account of Latin American black Catholicism. The first is Esteban, otherwise known as Estevanico. With three white men, Esteban, a slave, crossed the United States and arrived in Mexico on 1536. Davis presents Esteban as a forerunner of the black presence in the United States. “For us, he is a reminder that the first black man to traverse what is now the territory of the United States was Spanish-speaking and a Catholic. ”11 Davis similarly foregrounds the early-seventeenth-century Jesuit, Peter Claver.
3 Are Afro-Latins Black? The Construction of Blackness in Black Theology The first Africans to arrive in what is now the continental United States were Spanish-speaking and Roman Catholic. Cyprian Davis, “God of Our Weary Years” Black theology emerged in the mid-1960s as an explosive theological movement in the United States. Nurtured by church leaders and academic theologians, black theology claims that the Christian God is a God of liberation and love. Black theologians conveyed a message of self-love to African-Americans as children of God born in the image of God.
In Elizondo’s Christology, the ambiguity and pluralism that characterize mestizaje become key dimensions of God’s revelation. 31 The historical category of mestizaje is extended to include Are We All Mestizos? / 25 the New Testament era. Though a significant dimension of Latino/a history, the mestizo narrative perpetuated by a significant portion of Latino/a theologians only presents a fraction of the players and events that shape the religiosity and identity of contemporary Latino/a communities.
Afro-Cuban Theology: Religion, Race, Culture, and Identity by Michelle A. Gonzalez