"RACE," CULTURE, AND FAITH: (RE)MAPPING THE DEVELOPMENT OF MESTIZAJE IN THEOLOGY By Nestor Medina A dissertation submitted to the faculty of Emmanuel College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology Awarded by the University of St. Michael's College. 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Canada "RACE," CULTURE, AND FAITH: (RE)MAPPING THE DEVELOPMENT OF MESTIZAJE IN THEOLOGY Nestor Medina Emmanuel College, Toronto School of Theology, University of Toronto Dissertation Committee: Dr. Lee Cormie (Chair), Dr. Orlando Espin, and Dr.Marilyn Legge DISSERTATION ABSTRACT This dissertation is an interdisciplinary critical study of the way mestizaje was proposed as a theological category by U.S. Latina/o theologians. I trace the subversive and innovative ways in which these theologians appropriated the condition of biological and cultural intermixture {mestizaje) and turned it into a powerful framework for articulating the experiences of faith of the Latina/o communities. I illustrate the innovative and revolutionary character of mestizaje in theology by highlighting some of the important contributions these theologians have made in the areas of biblical hermeneutics, popular religion, and the consideration of the central role of culture for theological reflections. As Latina/o theologians engaged and appropriated the violent history of mestizaje —the result of the Spanish and Portuguese invasions— these theologians and scholars borrowed the category from the Mexican and Mexican-American intellectual tradition and experience. As they appropriated the category of mestizaje they failed to criticize the internal logic of homogenization and assimilation of the discourse of mestizaje. Operating under the utopic assumptions of inclusion in the condition of being mixed-mestiza/o, these scholars reproduce the silencing and marginalization of the indigenous and African descendants that constitute the U.S. Latina/o population. In this section I enter into conversation with prominent Latina/o scholars and theologians who in their work use mestizaje substantially to articulate their views. The discourse of mestizaje in Latin America has mutated so much that there is no single way of understanding the condition of mestizaje. I briefly introduce how mestizaje is being challenged in Latin America from various fronts in order to provide U.S. Latina/o scholars a critical entry point for U.S. Latinas/os to beging to reconfigure their understanding of mestizaje and its potentialities. Here, I draw from current criticisms of mestizaje as characteristic of the ethnonational and cultural identity of the Latin American countries. These criticisms come from the indigenous, African, and women scholars who indict mestizaje as a social, political, economic, and ideological agenda promoting the homogenization of the population and culture, while privileging the mestizo/a elite, especially those who claim to be of lighter pigmentation. In light of this, and contrary to popular beliefs, I claim that the discourse of mestizaje does not bring about the inclusion of historically marginalized voices, does not remove the problem of racism among Latina/o communities, and does not remove the privilege ascribed to whiteness. In identifying the problems and difficulties inherent in the use of mestizaje, I propose that Latina/o theologians must engage the larger context of Latin America to 11 properly address some of the most damning criticism of the use of mestizaje. The discourse of mestizaje must be understood in the plural, and any use of the term must first be qualified and placed within its historical context. Finally, the reality of ethnocultural diversity among the Latina/o communities calls for new ways of understanding and thinking about ethnocultural and religious identity construction. The alternative is to adopt an intercultural theological approach which seems better suited to helping us identify and understand the dynamic interaction between peoples and groups. It also provides a discursive platform for creating revolutionary new spaces for the voices that have historically been silenced. in Dedication This dissertation is dedicated to the memory of the members of my family who died during the years of my doctoral studies: my dad Pedro Feliciano Medina, my grandmother Blanca Marta Mejicanos Martinez, my uncle Carlos Humberto Cazali Leal. I also dedicate this dissertation to the memory of my brother Luis Humberto Medina Bermejo, and my cousins Milton Estuardo Godoy Bermejo, Enmanuel de Jesus Bermejo Giron, and Angel Emilio de Leon Bermejo who were murdered. They are casualties of the economic globalizing forces that breed injustice in the world, and contribute to the increasing wave of gang related crimes in Guatemala. IV Acknowledgements I want to thank my mom and dad, Dora Leticia Bermejo and Pedro Feliciano Medina. I am indebted to my mom, because she instilled and modelled for her children the value of education; and to my Dad, because he always believed that knowledge must be used for helping other people. I cannot forget my brothers Quincho (Joaquin), Pepe (Pedro Jose Antonio), Giiicho (Luis Humberto), Mey (Juan Manuel), and Lalo (Abelardo). The years have gone by but our childhood memories, struggles, and dreams live on. Words cannot describe my gratitude for my life-partner, Samia Saad, my best friend and colleague. Thank you for your untiring support all these years, for accompanying me in my many crises (real and imagined). Your keen eye and perceptive critique have deeply challenged me to go beyond my comfort zone, in order to remain authentic in my academic work and commitment for justice. I look forward to what the future has in store for us. To my inlaws, George and Jenny Saad, thank you for making it possible for Samia and I not to get indebted during my studies. I thank my friends Abdul, Claudia, Oto and Liz for welcoming me into their families. My thanks go to the many (nameless) people who helped me, supported me, and accompanied me in my journey to El Norte. More specifically, I am grateful to the Mennonites, and among them Richard Friesen, who was instrumental in me coming to Canada. I thank Ed and Cecilia George and family, and the group of people organized to support me while I waited for my Canadian Permanent Residence in Lubbock, Texas. I am indebted to the Hispanic Theological Initiative, for their financial and moral support, and for creating the space for interacting with Latina/o colleagues and friends. I thank Joanne Rodriguez, the director of HTI, for her friendship and encouragement throughout these years. I am also grateful to my friends and colleagues Rob Fennell, Derek Suderman and Jeff Nowers, thanks for the many theological discussions we had. I am sure we will have a few more. Finally, I am grateful to the members of my committee. No eloquent words can fully express my gratitude to Orlando Espin for believing in me. When I was truly alone you came and gave me courage. Your unwavering support and wisdom both as an academic and friend carried me these years. Thank you for welcoming me to your life and your family. I thank Marilyn Legge, for embodying the welcoming spirit of the Emmanuel College's community. I am particularly grateful to Lee Cormie for agreeing to direct this dissertation. Being your student has been one of the best and most challenging experiences of my life. I feel immensely fortunate and honoured to have worked under someone so demanding and yet so caring. I hope I can replicate your example as I move forward. You challenged me often, and yet encouraged me to not lose my voice amidst the tumultuous world of scholarly work. V Table of Contents Introduction 1 Chapter One Mestizaje as a Locus Theologicus: The Contributions of U.S. Latina/o Theologians to the Task of Doing Theology 13 A. Setting the Context 15 B. The Construction of Mestizaje as Theological Category 19 1. Mestizaje as a Theoretical Theological Framework 20 2. Mestizaje as a Biblical and Historical Hermeneutical Key 24 3.