In Latina/o/x Studies and Biblical Studies Jacqueline M. Hidalgo introduces Latina/o/x studies for a biblical studies audience. She examines crucial themes that bridge the two fields, themes such as identity and difference with special attention to ethnicity and race; migration with attention to homing, diaspora, transnationalism, and citizenship. She discusses the place of Latina/o/x studies in relevant Hebrew Bible and New Testament scholarship on these topics. Ultimately this essay argues that Latina/o/x studies’ epistemological commitments to complexity, relationality, particularity, and collaborative knowledge-making can help ground critical interpretive approaches in biblical studies. She also imagines a way in which biblical studies—capaciously encompassing the study of Jewish and Christian literature in the ancient world as well as Jewish and Christian biblical reception and rejection histories, and the very category of scriptures more broadly—could deepen Latina/o/x studies' own thinking about canon formation and history.
Bridging the fields of Religion and Latina/o Studies, this book fills a gap by examining the “spiritual” rhetoric and practices of the Chicano movement. Bringing new theoretical life to biblical studies and Chicana/o writings from the 1960s, such as El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom historical memories of displacement loom large, engage scriptures in order to make and contest homes. Movement literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural text that also carries a displaced homing dream. Through the slipperiness of utopian imaginations, these texts become places of belonging for those whose belonging has otherwise been questioned. Hidalgo’s elegant comparative study articulates as never before how Aztlán and the new Jerusalem’s imaginative power rest in their ambiguities, their ambivalence, and the significance that people ascribe to them.
Bridging the fields of Religion and Latina/o Studies, this book fills a gap by examining the “spiritual” rhetoric and practices of the Chicano movement. Bringing new theoretical life to biblical studies and Chicana/o writings from the 1960s, such as El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom historical memories of displacement loom large, engage scriptures in order to make and contest homes. Movement literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural text that also carries a displaced homing dream. Through the slipperiness of utopian imaginations, these texts become places of belonging for those whose belonging has otherwise been questioned. Hidalgo’s elegant comparative study articulates as never before how Aztlán and the new Jerusalem’s imaginative power rest in their ambiguities, their ambivalence, and the significance that people ascribe to them.
Health status and the experience of working in health care roles are both strongly shaped by gender and, although there have been attempts to incorporate ’gender awareness’ in both health and employment policies, the significance of gender in these areas continues to be marginalised within public debates and academic discourses. Taking a social constructionist perspective, Watts considers the ways in which gender impacts upon health in all its elements including access, technology, professionalisation, health promotion and health as an important sector of the labour market. She discusses gender as a developing and diversified category, exploring ideas about masculinity and the fluidity of gender boundaries in determining individual identity. Chapters that follow discuss men’s and women’s health; ideology of gender and health, specifically exploring different social norms and ideas about male and female health and the dominant ideological association between femaleness and caring; working for health with particular focus on the gendered interplay of caring and curing roles; technology and changes to gender, health and healthcare; health promotion as a gendered activity and, finally, the importance of introducing an intersectional approach beyond gender to articulate a deeper understanding of health in a postmodern context. The concluding chapter draws together these themes to underscore the importance of placing gender at the centre of health and health care delivery to fully take account of both the different life and health experiences of men and women and the gendered dimensions of working in health care.
In Latina/o/x Studies and Biblical Studies Jacqueline M. Hidalgo introduces Latina/o/x studies for a biblical studies audience. She examines crucial themes that bridge the two fields, themes such as identity and difference with special attention to ethnicity and race; migration with attention to homing, diaspora, transnationalism, and citizenship. She discusses the place of Latina/o/x studies in relevant Hebrew Bible and New Testament scholarship on these topics. Ultimately this essay argues that Latina/o/x studies’ epistemological commitments to complexity, relationality, particularity, and collaborative knowledge-making can help ground critical interpretive approaches in biblical studies. She also imagines a way in which biblical studies—capaciously encompassing the study of Jewish and Christian literature in the ancient world as well as Jewish and Christian biblical reception and rejection histories, and the very category of scriptures more broadly—could deepen Latina/o/x studies' own thinking about canon formation and history.
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