By Samiri Hernández Hiraldo
Loiza is a Puerto Rican city identified for most sensible representing the African traditions, a group of a quite often black inhabitants plagued by profound racial discrimination and poverty. yet many Loiza citizens strongly establish themselves in non secular phrases, strategically dealing with their person, familial, gender, generational, neighborhood, nationwide, and racial identities via a religious prism that successfully is helping them focus on and remodel their tricky reality.
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Puerto Ricans are involved in a back-and-forth migration pattern. S. S. lifestyle. I agree with Duany’s (2002: 281) argument that inventing national culture was the response of Puerto Ricans to the American rationale for occupying the island (officially, since 1898), which was based on the Puerto Ricans’ incapacity for self-government and a lack of a well-defined cultural identity. However, I would like to emphasize that (re)inventing Puerto Rican identity also responded to an internal atmosphere of concern and tension regarding the new status of dependency, the difficult reality of social inequality, and the threat of modernization to morality and traditional Puerto Rican ways.
I also accepted the challenge of not reducing Loízan religion to identity, while at the same time demonstrating the practical nature of identity. This book is committed to providing an accurate, although not exhaustive, portrayal of Loízans’ experience with identity. First, this book is really about my interpretation of Loízans’ management of identity, even after I have made a conscientious effort to elucidate Loízans’ own interpretations while trying to safeguard objectivism to the best of my abilities.
However, Stevens-Arroyo’s (1995), Romberg’s (2003), and Nuñez Molina’s (1994) studies of noninstitutionalized Puerto Rican religion such as the Taíno religion, witchcraft, and Spiritism, respectively, have all contributed to the study of Puerto Rican religion. Stevens-Arroyo combines biological, sociohistorical, and psychological arguments to determine the Taíno influence on contemporary religion. ) Romberg situates witchcraft in a web of local, transnational, and global forces and relationships in a collapsing (or “merging” or “disruption”) of time, space, religious, and ethnic distinctions.
Black Puerto Rican Identity and Religious Experience by Samiri Hernández Hiraldo