Theology has always been a mirror to the lived experiences of those who create it. However, too often, the voices reflected in this mirror have been limited, excluding the richness of diverse perspectives. In the ongoing evolution of theological discourse, particularly within womanist and mujerista theologies, a powerful opportunity exists to amplify the voices of diasporic women, especially Afro-Latinas, who navigate the often overlapping terrains of race, ethnicity, and faith.

In the last year, I have had many conversations about this with theologians and practitioner friends. Then, yesterday, a friend and I were having this conversation, and we felt there was still so much more that many could do to create more inclusive discussions and spaces.

Mujerista theology, as articulated by Ada María Isasi-Díaz, is rooted in the lived experiences of Latina women but is not meant to be exclusive to Latinas alone. Instead, it invites everyone to engage with and understand the world through the unique lens Latinas bring to theology. This approach allows for a broader, richer theological conversation that is profoundly contextual yet universally relevant. Mujerista theology, with its focus on liberation, justice, and the affirmation of life, speaks powerfully to the struggles and aspirations of Latina women. However, when it comes into contact with womanist theology, which focuses on the experiences of black women and their quest for liberation in a society where sexism, racism, and economic exploitation are pervasive, its impact may be even more profound.

Including Afro-Latinas — who often find themselves at the intersection of these two rich theological traditions — in these conversations is beneficial and essential. Afro-Latinas embody a diasporic identity that is both African and Latinx, often straddling the lines between these identities while also grappling with the historical and ongoing marginalization within both. They are a bridge between womanist and mujerista theologies, bringing forth narratives that are too often rendered invisible in broader theological discussions.

The Benefits of a Shared Theological Discourse

1. Amplifying Marginalized Voices: Including Afro-Latinas in conversations between womanist and mujerista theologians ensures that the unique experiences of these women are heard and acknowledged. Afro-Latinas often experience a dual marginalization — within the broader Latinx community, where anti-Blackness can persist, and within Black communities, where their Latinidad may be misunderstood or overlooked. By bringing their voices into the conversation, we enrich theological discourse with perspectives that challenge and deepen our understanding of race, ethnicity, and gender.
2. Creating a More Inclusive Church: The church, particularly within evangelical traditions, has often struggled with issues of race and gender. Engaging Afro-Latinas in theological discourse can help create a more inclusive church that reflects the diversity of the body of Christ. As it evolves, Evangelicalism must grapple with its historical complicity in systems of oppression while also opening itself to the liberating theologies emerging from marginalized communities. Afro-Latinas can play a crucial role in this process, bringing insights that are both deeply rooted in tradition and forward-looking in their quest for justice.
3. Enriching Theological Perspectives: When mujerista and womanist theologians engage with one another, they offer a wealth of insights that can transform how we understand God, community, and justice. Afro-Latinas, who live at the intersection of these two traditions, bring a holistic perspective that acknowledges the complexities of identity, the pain of historical oppression, and the hope for a liberated future. Their contributions can help theologians from both traditions see beyond their own experiences, leading to a richer and more nuanced understanding of the divine.
4. Building Solidarity Across Communities: In a world that often seeks to divide us along race, ethnicity, and religion, the intersection of womanist and mujerista theologies offers a powerful model of solidarity. By including Afro-Latinas in these conversations, we can build bridges between Black and Latinx communities, recognizing our shared struggles and working together towards a common goal of liberation. This solidarity is beneficial for the individuals involved and the broader church and society as it fosters a spirit of unity and mutual support.
5. Informing a Diasporic Future: I am reminded of Walter Earl Fluker who reminded seminary students at the 2024 Samuel Proctor conference that the church's future is diasporic, reflecting the movements of people across borders and the blending of cultures and traditions. Afro-Latinas, with their deep roots in both African and Latinx diasporas, are uniquely positioned to inform this future. Their theological contributions can help the church navigate the complexities of a globalized world, offering a vision of a faith rooted in tradition and open to new possibilities.

So What Shall We Do?

To truly benefit from the richness of womanist and mujerista theologies, those who convene should actively seek to include Afro-Latinas in these conversations. This means creating spaces where their voices are heard and respected, recognizing their unique challenges, and celebrating their contributions to our theological understanding. It also means being open to how their insights can challenge and transform our existing frameworks, pushing us towards a more inclusive and just future.

In closing, the intersection of womanist and mujerista theologies offers a powerful opportunity to create a more inclusive and vibrant theological discourse. By including Afro-Latinas in these conversations, we amplify marginalized voices and enrich our understanding of the divine and our vision for the church. As conveners of women interested in these theologies move forward, I hope they embrace this opportunity to build solidarity across communities, inform a diasporic future, and create a church that truly reflects the diversity and beauty of God’s creation.

I know we can do this, but only if we truly envision and care about the flourishing of all diasporic women.