tag:blogger.com,1999:blog-30468582.post3744749300146065900..comments2024-01-27T06:40:25.550-05:00Comments on Green Tea Ginger: Saturday Five O'Clock MassAnonymoushttp://www.blogger.com/profile/09934296564253625199noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-30468582.post-59454619432227010582013-06-04T20:16:45.271-04:002013-06-04T20:16:45.271-04:00I pointed out to you earlier that the idea of imag...I pointed out to you earlier that the idea of images are complicated...I wasn't fully going there with this post but it's a thread for sure. I think that the Virgin of Guadalupe is an interesting example. She comes to someone who is indigenous to Mexico not to a bishop etc. Of course this is the official story right? The virgin always seems to come those who are marginalized. There is a contestation and then they image becomes canon...it's an old story.<br /><br />I'd argue that it's both of the things you mention...both an insertion from the oppressed group as well as a formation from the top down in a universalist project. She is clearly needed in this space by both sides and becomes in some ways a meeting ground.<br /><br />What's interesting is the way her image is laid claim to in ways that are unorthodox. <br /><br />I'm not sure what this says to the coming about of an imagery of a figure with Ds. It does speak to both self representation but also to the official sanctioning of the church. I suspect the Catholic church would be pretty opposed as their is an idea that Ds is "wrong," "a mistake" and less than. It's not just them right? <br /><br />And I think they argument would obscure what I said above...it would be that the church has already made room for people with Ds..but I question the quality of that room.Anonymoushttps://www.blogger.com/profile/09934296564253625199noreply@blogger.comtag:blogger.com,1999:blog-30468582.post-87467268860545839592013-06-04T20:14:50.465-04:002013-06-04T20:14:50.465-04:00This comment has been removed by the author.Horaciohttps://www.blogger.com/profile/06619853094851390837noreply@blogger.comtag:blogger.com,1999:blog-30468582.post-39855491354572633512013-06-04T18:32:03.739-04:002013-06-04T18:32:03.739-04:00If it is the creation of new religious identities ...If it is the creation of new religious identities through process of self-representation and negotiation in hybridity, then the question 2) of self-representation comes to my mind. Specifically the question of self-representation and intellectual disabilities.<br />And the 3) question is in regards of doxa in the catholic church. What images -the images resulting of negotiation and hybridization processes- are accepted as part of liturgy, etc.? Is the official acceptance of these new images part of another negotiation of church-congregation/new congregations (even if it was populations that had little or no alternatives --as in conversion of the indigenous populations in the Americas in the sixteenth century)?Horaciohttps://www.blogger.com/profile/06619853094851390837noreply@blogger.comtag:blogger.com,1999:blog-30468582.post-11772454890275214322013-06-04T18:31:35.181-04:002013-06-04T18:31:35.181-04:00Very insightful, and like a great piece it provoke...Very insightful, and like a great piece it provokes more questions rather than trying to answer any.<br /><br />The questions it brought to my mind are: 1) Do icons and religious representations within the catholic church are made, and then given (from the top down) for other populations to identify with their universalist project? Or are they created by the people who feel aren't represented in the church? Not exactly from the bottom down but as a negotiation of religious and cultural identity ( I don't like the term syncretism-- maybe hybridity)?<br />Horaciohttps://www.blogger.com/profile/06619853094851390837noreply@blogger.com