Salvador Dalí, Madonna di Port Lligat, 1950.
It’s Time to Go Beyond the Strictures of Liberation Theology
By J Navas Ávila
Liberation theology is outdated. Plain and simple. Let's face it: the political conditions and social distress that gave birth to such intellectual movements throughout Latin America and the Global South throughout the latter half of the 20th century no longer relate to the second quarter of the 21st century. Gustavo Gutiérrez, Leonardo Boff and Jon Sobrino (et al) defied–and continue to defy–political correctness when the Catholic Church had its back against the wall in an increasingly hostile world. To whom were these clergy-men and women truly responsible? The Church and its doctrines and its practices, or the people's livelihoods, and their suffering and often questionable participation in causes contrary to ecclesial teaching? These clergy-men and women and theologians usually chose the side of the people. They spoke against military governments, fascist armies and communist guerillas over the injustices of poverty and violence millions of people faced daily, while speaking up for victims of such oppression. All this in an epoch of great political upheaval whereby democracy, at least in the North, appeared to be endangered.
New forms of violence and aggression threaten the livelihood of Latin Americans and Latin@s in the United States. At its root, one may still of course argue that the political economy is culpable. This is a no brainer. With money, as with time, lives and families flourish in consumerist societies. Yet, not all have equal access to such resources due to variegated and strict subsections grouped by class, race, gender and geographical location. Marxist criticism–which no one denies plays an essential role for liberation theology–can hardly be taken seriously in this day in age to critique capitalistic societies, such as the US, before hitting numerous obstacles along the way. For example, we've gone beyond all talk of clean cut demarcations between "capitalist," "socialist" and "communist" states. We have yet to add other technocratic and fluid social segments of the global economy that have begun to thrive in the West. Technology and social entrepreneurship adds yet another layer to the increasingly amorphous political economic system that was once taken for granted by liberation theologians.
New forms of violence and aggression threaten the livelihood of Latin Americans and Latin@s in the United States. At its root, one may still of course argue that the political economy is culpable. This is a no brainer. With money, as with time, lives and families flourish in consumerist societies. Yet, not all have equal access to such resources due to variegated and strict subsections grouped by class, race, gender and geographical location. Marxist criticism–which no one denies plays an essential role for liberation theology–can hardly be taken seriously in this day in age to critique capitalistic societies, such as the US, before hitting numerous obstacles along the way. For example, we've gone beyond all talk of clean cut demarcations between "capitalist," "socialist" and "communist" states. We have yet to add other technocratic and fluid social segments of the global economy that have begun to thrive in the West. Technology and social entrepreneurship adds yet another layer to the increasingly amorphous political economic system that was once taken for granted by liberation theologians.
New forms of violence and aggression threaten the livelihood of Latin Americans and Latin@s in the United States.
Liberation theologians were great and are still reliable, albeit in a more historical vein, on much of their critiques of 20th century national and church politics. The future, however, is much more nebulous than the revolutionary minded clergy-men and women of the past made the 20th century out to be. I suppose it was like that all along. For example, in much of Latin America, government corruption and aggressive militant policing are still major concerns. Emerging, and more immediate, problems include drug and weapons trafficking, human trafficking, gang violence, poverty, lack of educational resources as well as increasing numbers of refugee youth. These new themes resonate somewhat with the vigilante warfare present in many Latin American civil wars during the 70's and 80's, but reality paints a painfully distinct picture. The same solutions–or lack thereof–cannot be applied. Nor can theology be talked about in the same way. Theology now must talk about caged ghettoes, the non-repentant drug lords, unwanted refugees & migrants and monthly massacres. We all know Jesus cares and loves for us all. But what then does it mean to love neighbor in these situations?
Image Courtesy of Giles Clarke
In the United States, 65% of the Latin@ population is US-born, and on average, these Latin@s are between the ages of 20 and 30 years old. For many, the reality south of the border is unknown. And still, that reality somehow forms them as human beings. Sometimes the reality is tangible: no US citizenship, incomplete nuclear family or insufficient funds for college. Sometimes the reality is invisible but equally painful: limited connections for networking, undesirable name calling or systemic racism. Latin@ youth are growing up in a complex and confusing time in US history. Uncertainty over job security, international relations and war, militant policing, inadequate education programs, gentrification and immigration are but some issues that point to a greater void in American politics. Latin@ youth in the US from lower class backgrounds form part of the greater narrative-drama that is exile.
The great void in American politics lies in America's ability to mask over histories and families whose journeys are incomplete (as if all human journeys were complete). This great American void is nothing but a false sense of security in a period of increasing doubt and risk. Xenophobia and racism thus runs wild and it also polarizes political parties in affective ways rather than rationally. Many good habits are not being nurtured as a result of derisive and hence divisive social commentary that trickles down to the youth as well.
The great void in American politics lies in America's ability to mask over histories and families whose journeys are incomplete (as if all human journeys were complete). This great American void is nothing but a false sense of security in a period of increasing doubt and risk. Xenophobia and racism thus runs wild and it also polarizes political parties in affective ways rather than rationally. Many good habits are not being nurtured as a result of derisive and hence divisive social commentary that trickles down to the youth as well.
Latin@ youth in the US from lower class backgrounds form part of the greater narrative-drama that is exile.
US Latin@ theology, in short, needs a makeover–and quickly. Religiosity is at an all time high with youngsters taking up social justice causes for school and even personally. Liberation theology is not something that can easily be transferable to discuss the shortcomings of the US system on our youth and it most certainly should not be our starting point. It's time for something new. Freedom in itself may be a defunct and flawed Western ideal that can never really be resuscitated. For now, it is a perfect time to gather new and diverse sources for a new age and a new way of thinking.
