Orientation
Identification: The terms “Hispanic” and “Latina/o” are normally interchangeable, even though most governmental and scholarly documents have a preference for the use of “Hispanic”, while religious affiliations and grassroots incline to the latter one[ Suzanne Oboler, Ethnic Labels, Latino Lives: Identity and the Politics of (Re)Presentation in the United States (Minneapolis: University of Minnesota Press, 1995), 3.]. In the past decades, those terms have come into general use in the United States to refer to all the people whose ancestry is predominantly from one or more Spanish-speaking areas, including most of the countries of South America, the Caribbean area, and Mexico[ Suzanne Oboler, Ethnic Labels, Latino Lives: Identity …show more content…
Seymour’s Azusa Street Revival in Los Angeles in 1906[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 29.], Pentecostalism has become an important aspect of Puerto Rico’s national identity since Lugo’s evangelization around the island: Puerto Rico’s status of commonwealth makes it inevitable to face the problem of integration and independence. In the perspective of integration, Puerto Ricans regard Pentecostalism as an American value that can support their upward mobility[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 164.] and prevent them from being stuck in poverty and colonial tradition; in the perspective of independence, a lack of sovereign rights in the mainland instigates their nationalism. With the power from the Holy Spirit through their reborn, Puerto Ricans gain armor and weapon to defense their identity. Seymour inherited Parham’s idea of speaking in tongues as the evidence of the Holy Spirit during the baptism, while he, as a son of an enslaved family, rejected Parham’s white supremacy. Lugo followed this idea of speaking in tongue and spread Seymour’s statement: the outpouring of the Holy Spirit was ushering in a new age that made everyone level at the foot of the cross[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 33.]. The sacred assistance and theoretical argument then become the basis of Puerto Rican’s nationality and spiritual harbor, which help them to overcome the inequality and prejudice in the forthcoming era of Americanization. Pentecostalism also involves the shamanistic practices of sacred healing and trance experience, which, with the discrimination from
Identification: The terms “Hispanic” and “Latina/o” are normally interchangeable, even though most governmental and scholarly documents have a preference for the use of “Hispanic”, while religious affiliations and grassroots incline to the latter one[ Suzanne Oboler, Ethnic Labels, Latino Lives: Identity and the Politics of (Re)Presentation in the United States (Minneapolis: University of Minnesota Press, 1995), 3.]. In the past decades, those terms have come into general use in the United States to refer to all the people whose ancestry is predominantly from one or more Spanish-speaking areas, including most of the countries of South America, the Caribbean area, and Mexico[ Suzanne Oboler, Ethnic Labels, Latino Lives: Identity …show more content…
Seymour’s Azusa Street Revival in Los Angeles in 1906[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 29.], Pentecostalism has become an important aspect of Puerto Rico’s national identity since Lugo’s evangelization around the island: Puerto Rico’s status of commonwealth makes it inevitable to face the problem of integration and independence. In the perspective of integration, Puerto Ricans regard Pentecostalism as an American value that can support their upward mobility[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 164.] and prevent them from being stuck in poverty and colonial tradition; in the perspective of independence, a lack of sovereign rights in the mainland instigates their nationalism. With the power from the Holy Spirit through their reborn, Puerto Ricans gain armor and weapon to defense their identity. Seymour inherited Parham’s idea of speaking in tongues as the evidence of the Holy Spirit during the baptism, while he, as a son of an enslaved family, rejected Parham’s white supremacy. Lugo followed this idea of speaking in tongue and spread Seymour’s statement: the outpouring of the Holy Spirit was ushering in a new age that made everyone level at the foot of the cross[ Gaston Espinosa, Latino Pentecostals in America: Faith and Politics in Action (Cambridge, MA: Harvard University press, 2014), 33.]. The sacred assistance and theoretical argument then become the basis of Puerto Rican’s nationality and spiritual harbor, which help them to overcome the inequality and prejudice in the forthcoming era of Americanization. Pentecostalism also involves the shamanistic practices of sacred healing and trance experience, which, with the discrimination from