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book reviews
407
Daniel Orlando Álvarez
Latin@ Identity in Pneumatological Perspective: Mestizaje and Hibridez(Cleveland,
tn:cptPress, 2016). 190 pp., $14.95, paperback.
Otherness and its impact upon identity formation have been discussed within sociology, religious studies, and philosophy. However, this subject has been kept separate from the dialogue happening within Pentecostal theology until now. Álvarez’s text critically examines the terminology used to discuss undoc- umented immigration vis-à-vis identity formation and otherness. The telos of Álvarez’s work, then, is to articulate a theology of immigration that calls the Pentecostal church to grapple with Latin@ American identity and undocu- mented immigration from Latin America to theus. The motivation behind the construction of the book, however, is not to debate rights and criminality or exasperate the dehumanization of undocumented immigrants; rather, Alvarez seeks to understand whothese immigrants are and whythey make the journey to the us. From there, then, Álvarez’s goal is to help the church wrestle with how we are to respond faithfully vis-à-vis Latin@ immigrants.
In order to circumvent the already polarizing discussion of rights, ethics, and legality, Álvarez engages immigration and identity theologically through the concepts of mestizajeandhibridez.Mestizajehas historically been a derogatory term describing the mixing of peoples native to Latin America and the Euro- peans. However, the term translates to intermixture or miscegenation. Alvarez brings mestizaje into conversation with hibridez (or hybridity) in order to con- sider cultural intricacies more closely and explicate some of the reasons why undocumented immigration occurs. For Álvarez, then, mestizaje and hibridez work together to articulate a more nuanced understanding of whothese immi- grants are, how the Spirit of God works in their midst, the worldview shaping why people immigrate, and aid the Pentecostal community in formulating a more faithful church praxis as a result.
To begin with, Álvarez lays a strong foundation for readers that are unfamil- iar with Latin@ theology in theusand the importance ofmestizajeto its forma- tion. To do this, Álvarez provides a thorough and effective history of mestizaje in chapters 1 through 4 by critically engaging authors such as Virgil Elizondo, Ada María Isasi-Diaz, Manuel De La Torre, and Néstor Medina. Next, Álvarez explicates the history of hibridez in chapter 5, and its engagement with theol- ogy and religious symbols in Chapter6. Álvarez presents a thorough and critical history by engaging authors such as Homi K. Bhabha, Anjal Prabhu, Manuel A. Vásquez, and others. Álvarez respectfully presents their contributions to the ethnographic formation and theological understanding of mestizaje and hib- ridez. However, while tracing the development and growth ofmestizaje, Álvarez
© koninklijke brill nv, leiden, 2017 | doi: 10.1163/15700747-03903011
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clearly justifies the necessity for a more nuanced understanding of mestizaje that engages undocumented immigration and the experience of marginaliza- tion that often companies it. The innovative solution that Álvarez presents, then, is a detailed understanding and implementation of hibridez.
Hibridez, when joined to mestizaje, succeeds in moving the readers beyond a static and underdeveloped understanding of Latin@ identity. As a counter, hibridezbrings the interactive and encounter-driven aspects of identity forma- tion to the fore. In turn, Álvarez does a wonderful job of guiding the reader (informed and uniformed alike) to respect the complexities of the undoc- umented immigrant identidad (identity) and cosmovisión (loosely encapsu- lates “worldview”). Álvarez further strengthens his argument by periodically drawing upon the hybrid identities he observed between Latin@ American immigrants and African Americans while pastoring in New York City. Both the identidad and the cosmovisión—who these immigrants are, the worldview that shapes why they do what they do, and their way of being in the world— becomes so much more than can be expressed through mestizaje. Indeed, it is ahibridezfrommestizajeto African-American culture. It is a dialogue between identidad and otredad (otherness). Once the profundity of this multifaceted reality is acknowledged, one is ready to grapple with various pneumatological realities and the Pentecostal church’s responsibility going forward.
It is in the remaining three chapters that Álvarez brilliantly ushers Pente- costalism into the discussion by inviting the reader to consider the pneuma- tological possibilities. Álvarez masterfully draws the readers back to the Azusa Street revival to shine a light on the Holy Spirit baptisms and divine encoun- ters shared by poor, marginalized, and oft-overlooked undocumented Latin@s. Therefore, not only are a large percentage of Latin@s also Charismatics orPen- tecostales, but the Holy Spirit is baptizing them in the midst of their undocu- mented status; undocumented Latin@ immigrants are being granted visiones (visions) by the one who authors the Pentecostal identity. With Azusa serving as a window into God’s paradigm, then, Álvarez calls the church to notice God’s universalizing presence irrespective of one’s social location. And, the hospi- tality that flows naturally from an encounter with the Holy Spirit must influ- ence how Christians respond. Álvarez brilliantly articulates how an encounter with the Spirit of God grants the Christian a pneumatologically informed hib- ridezthat affirmsidentidadand resists any oppression of otredad. Álvarez does a wonderful job compelling his audience to consider the lived experience of undocumented Latin@ community and remember one’s own periods of social exclusion before responding in Christ-likeness.
Not only is this work a ground-breaking contribution to Latin@ theolo- gy, Álvarez has produced a quality piece of ethnographic scholarship that is
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valuable for Christians of all ethnicities. The questions raised are certainly grounded within the Latin@ experience. However, the way that Álvarez frames the questions and the solutions he proposes, renders this text a valuable read for all North American pastors, perspective pastors, students of theology, and missionaries. Learning how to truly see, respect, and be Christ-like with, the other as the Holy Spirit does, rather than as our exclusionary and bifurcated world does, is crucial for any Christian. Álvarez’s text, in bold screaming color, is a beckoning call for the church to run joyfully in that direction.
L.S. Carlos A. Thompson
University of Aberdeen, Aberdeen, Scotland
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