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Perspectivas/Occasional Papers • Fall 2006Perspectivas/Occasional Papers • Fall 200648 Ed Morales, Living in Spanglish: The Search for Latino Identity in America (New York:St. Martin’s Griffin, 2002), 29.49 Samuel P. Huntington, “The Hispanic Challenge,” Foreign Policy (March/April 2004),45.50 María Pilar Aquino, “Theological Method in U.S. Latino /a Theology,” in From theHeart of Our People, Orlando O. Espín and Miguel Díaz, eds. (Maryknoll, NY: OrbisBooks, 1999), 37.51 Ada María Isasi-Díaz, “A New Mestizaje/Mulatez: Reconceptualizing Difference,”in A Dream Unfinished: Theological Reflections on America from the Margins, EleazarFernández and Fernando Segovia, eds. (Maryknoll, NY: Orbis Books, 2001), 219.52 Jean-Pierre Ruiz, unpublished paper presented in the Hispanic/Latino/a Theologygroup of the annual meeting of the Catholic Theological Society of America, 2003.See Gary Riebe-Estrella, Hispanic/Latino/a Theology, “The Vocation of the Latino/aTheologian: Speaking for Whom? Speaking to Whom?” Proceedings of the Fifty-eighthAnnual Convention, The Catholic Theological Society of America, Volume 58 (2003)147-148; and “Dealing with Difference: Religion and the Politics of Racial and EthnicIdentity,” unpublished paper presented at the annual colloquium of the Academy ofCatholic Hispanic Theologians of the United States (ACHTUS) June 2005. See alsoAndrew Irvine, “Mestizaje and the Problem of Authority,” Journal of Hispanic/LatinoTheology 8:1 (August 2000), 5-37.53 See for example Jacques Audinet, The Human Face of Globalization: From Multiculturalto Mestizaje, (Lanham, MD: Rowman & Littlefield, 2004); and “The Language ofMestizaje in a Renewed Rhetoric of Black Theology,” Journal of Hispanic/LatinoTheology 7:2 (November 1999), 32-42.54 Ed Morales, Living in Spanglish, 29.60 Compadrazgo/comadrazgo refers to the lifelong network of relationships that areestablished between godparents and godchildren and between the parents and thegodparents. The connection carries responsibilities of support, sometimes includingfinancial, that extends to religious and secular occasions and events.61 (1562-1624) chronicler of the Franciscan Order in Mexico.62 Juan de Torquemada, Monarquía Indiana, book 13, chapter 13, 567-8. Cited in IlonaKatzew, Casta Painting: Images of Race in Eighteeenth Century Mexico (New Haven:Yale University Press), 2004, 47. Torquemada, grappling with the question ofcomplexion variations of humankind was not satisfied with the theories of his day. Ithank Jean-Pierre Ruiz for calling this reference to my attention.55 Ed Morales, 31.56 See Carmen Nanko-Fernández, “Language, Community and Identity.” In Handbookof Latina/o Theologies, Edwin Aponte and Miguel de la Torre, eds. Chalice Press,2006, 265-275; and “Traditioning latinamente: A Theological Reflection on la lenguacotidiana,”http://prev.ctu.purplemonkey.net/export/sites/ctu/Learn_at_CTU/Lectures_and_Conferences/Nanko_Traditioning.pdf57 Darrell H.Y. Lum, “Local Genealogy: What School You Went?” in Growing Up Local:An Anthology of Poetry and Prose from Hawai’i, eds. Eric Chock, James R. Harstad,Darrell H.Y. Lum, and Bill Teter (Honolulu, HI: Bamboo Ridge Press, 1998), 11.58 Darrell H.Y. Lum, 12.59 Stephen H. Sumida, And the View from the Shore (Seattle, WA: University ofWashington Press, 1991) xvii. Cited in Darrell H.Y. Lum, 11.106107