By Jacqueline M. Hidalgo
Bridging the fields of faith and Latina/o stories, this e-book fills a niche via analyzing the “spiritual” rhetoric and practices of the Chicano circulate. Bringing new theoretical lifestyles to religious study and Chicana/o writings from the Nineteen Sixties, corresponding to El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom old thoughts of displacement loom huge, have interaction scriptures with the intention to make and contest houses. circulate literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural textual content that still consists of a displaced homing dream. in the course of the slipperiness of utopian imaginations, those texts develop into areas of belonging for these whose belonging has in a different way been puzzled. Hidalgo’s stylish comparative learn articulates as by no means earlier than how Aztlán and the hot Jerusalem’s creative energy relaxation of their ambiguities, their ambivalence, and the importance that folks ascribe to them.
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Additional info for Revelation in Aztlán: Scriptures, Utopias, and the Chicano Movement
HIDALGO ated physical and rhetorical violence and unhoming among women and queer activists and interpreters. On the other hand, this chapter also examines how feminist and queer critics take up Chicanx scriptures and Revelation in ways that emphasize the import of such textual loci, not as stable homing sites, but as foci for ongoing contestation and remaking of selves and worlds. Feminist and queer critics of both the Chicanx movement and Revelation demonstrate how scripturalization works, not because scriptures are stable texts with clear meanings, but because they are places where people go to contest and reshape “an-other world” and this world together.
Bebout, 1. 39. Pérez-Torres, “Refiguring,” 16. 40. Japenga, I24. 41. Sánchez’s work and some of the essays by Jean-Pierre Ruiz. 42. ” See González-Andrieu, 164. I also partially take up her approach because of the historically problematic practice of methodolatry in biblical studies. See Moore and Sherwood, especially 39–40. 43. Most scholars tend to start with politically powerful Euro-American figures, such as Ronald Reagan, or evangelicals, or explicitly millenarian movements, except for scholars working in minoritized biblical studies, cited below, especially in Chaps.
HIDALGO self-determination. 27 As fervent cultural nationalism became the main ideology of the gathering, a caucus was formed to write a plan for liberation that entexted the ideals of the conference, and this text became El Plan Espiritual de Aztlán. Not unlike dominantized scriptures such as biblical texts or the US Constitution, El Plan had several authors, with Gonzales prominent among them, but attached was a prologue, largely written by the poet Alurista. Nevertheless, the spiritual invocation of the text and its play with mythology, particularly its invocation of an alternative Aztec space of belonging for this “new” people, became a significant way of redefining the frames of reference for self-understanding and self-determination.