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Sor Juana Inés de la Cruz

Translations and interpretations

Feminist analyses and translations

Scholars such as Scout Frewer argue that because Juana's advocacy for religious and intellectual authority would now be associated with feminism, she was a protofeminist.^[63] In the twenty-first century, Latin American philosophers and scholars generally interpret Sor Juana as a feminist before the time of feminism.

For instance, scholars like Rachel O’Donnell argue that Sor Juana occupied a special place in between socially acceptable and socially unacceptable roles in seventeenth century Mexico. By examining Sor Juana intersectionally, they prioritize the context of New Spain, specifically the influence of religion, race, and social norms, in understanding Sor Juana as a female theologian and poet.^[64]

According to O’Donnell, in colonial Mexico, education was an undertaking reserved for men, especially activities like writing and reading.^[64] Consequently, scholars like Octavio Paz argue, religion became a way for women to avoid marriage. Since Sor Juana was opposed to marriage, Paz argues, entering the convent was a socially acceptable way to be a single woman in seventeenth century Mexico.^[61] Entering the convent also meant that Sor Juana could read and write about religion despite the barriers to formal education for women. O’Donnell argues that Sor Juana was called a rare bird because although theology was only an acceptable pursuit for men in the Catholic Church, she actively studied religion.^[64] Sor Juana likely perceived wisdom and religion as inseparable, so she probably also believed that to follow God was to pursue wisdom.^[61] A third perspective suggests that considering the colonial context of New Spain and Sor Juana's background as a criolla, she represented colonial knowledge in a way that defied colonial religious structures.^[65]