To Marcos (2009), “[I]ndigenous spirituality [and] influences of feminist and Latin American ecofeminist liberation theologies [highlight] women in Mexicos indigenous worlds …emerg[ing] from a[n] indigenous cosmovision and cosmology. [N]ative womens fight for social justice [equals] a ‘de-colonial’ effort [where] indigenous women…recaptur[e] ancestral spiritualities[, discarding] the mantle of colonial religion, gender oppression, and elitism” (pp. It was not too long ago that criollos used to be in charge of haciendas where the indigenous women would be subservient. With the advent of political and social advancements, these indigenous women have been able to keep their own traditional beliefs and rituals—oftentimes either masking them with Catholic symbols and imagery in order to resolve the difference between their own native, innate religious beliefs and practices versus the religion which was imposed upon them by the oppressors who invaded Mexico.Speaking of that political power which, for so long eluded the indigenous peoples of the Americas—they are only just now starting to be able to gain their rights. Usually this happens through peaceful, nonviolent protests and coordination with local leaders and religious lobbyists. According to Micon (2008), “[W]ell-paid lobbyists who develop good working relationships with legislators and mobilize their constituents are the key to religious political action organization’s impact on state government. [R]eligious political action organization[s may attempt to get more] visibility, but it jeopardizes [their plight]. [This helps them]…achiev[e] their goals and objectives of social change” (pp.Materialism has often been the center of so many attitudes that comprise the crux of Western culture. It is this Western civilization and its new ideas against which many indigenous peoples revolt. According to Esposito, Fasching, & Lewis (2001), “The impressive achievements of Western civilization…was typically followed…by a religious and political backlash, manifested in a struggle for national liberation and independence as indigenous peoples sough to reclaim their autonomy and to reaffirm the value of their own ways of life” (pp. Pragmatism, or common sense, is often stressed in relation to beliefs and practices in Western culture, so much so that indigenous rituals may seem unusual to outsiders. Additionally, anthropocentrism, or the idea that “the world revolves
Esposito J.L., Fasching D.J., & Lewis T. (2001). World religions today.
Marcos S. (2009). “Mesoamerican women’s indigenous spirituality: decolonizing religious beliefs.”
Journal of Feminist Studies in Religion, 25 (2): 25-45.
Micon J. (2008). “Limestone prophets: gauging the effectiveness of religious political action
organizations that lobby state legislatures,” from the 2007 Paul Hanly Furfey Lecture.
Sociology of Religion, 69 (4): 397-413.
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