On one hand this paper examines the history of SERESURE as a window into the innovation and turmoil within the post-Vatican II Catholic Church. It illuminates the tension between center and periphery, the perceived heterodoxy of Liberation Theology and the still-nascent Indigenous Theology, and the contested acceptability of syncretic indigenous religiosity. On the other hand, the history of SERESURE was intensely Mexican. Activist clergy and laity looked beyond their local and national borders for political and pastoral inspiration. Yet they ultimately endeavored to accompany an indigenous Catholic laity who demanded that the Church incorporate indigenous religiosities and cosmovisions, translate the liturgy into indigenous languages, and challenge entrenched power structures of caciquismo and economic exploitation. This paper explores the pastoral and theological projects of SERESURE that advanced alternative ways of being Catholic and indigenous in spite of Vatican disapproval, and argues that these projects constituted a meeting of the radical projects of Liberation Theology, indigenous rights movements, and multicultural (neo)liberalism.
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