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Abya Yala–Asia, 17 October 2025 — In a landmark session hosted by ROOTS, the Catholic Network of Indigenous Peoples, theologians and pastoral leaders from across Asia and Latin America gathered to explore the spiritual interconnectedness of Indigenous traditions. The event, titled Indigenous Interconnected Spiritualities, featured Bolivian scholar and advocate Dr. Maria-Luisa Veisaga, whose work bridges chemistry, anthropology, and the lived wisdom of Quechua and Aymara women.

The session was animated by Fr. Albeiro Rodas, SDB, delegate for social communication in Cambodia and director of the Don Bosco Kep Media Communication Centre. “Dr. Veisaga reminds us that knowledge is not only produced in universities, but also in kitchens, fields, and healing circles—where women resist, remember, and rebuild,” he said. “She was also my professor in missionology, guiding my thesis on ancestral wisdom in Antioquia as a foundation for a Church in dialogue with Indigenous peoples.”

A Life Rooted in Abya Yala

Born into a Quechua family in Bolivia and later discovering Aymara ancestry, Dr. Veisaga’s academic journey took her from Argentina to Florida, where she now teaches at Florida International University. Her research focuses on Indigenous women in Abya Yala—a term chosen by Latin American Indigenous peoples to name their continent in resistance to colonial narratives.

Her message to the Asian delegation—comprising representatives from Cambodia, Thailand, Bangladesh, India, Nepal, Malaysia, Indonesia, Timor Leste, and the Philippines—was clear: “For Indigenous Peoples, spirituality and land are inseparable. This conversation matters because we, Abya Yala and Asian Indigenous Peoples, share a history of colonization and faith.”

A Shift in Evangelization

Dr. Veisaga emphasized the need for a paradigm shift in evangelization, moving away from colonial imposition toward mutual respect and theological reciprocity. Citing Nostra Aetate, she recalled the Church’s affirmation that “The Catholic Church rejects nothing that is true and holy in these religions… [they] often reflect a ray of that Truth which enlightens all men.”

She also reflected on her encounters with Fr. Jorge Mario Bergoglio, later Pope Francis, during his pastoral work with Bolivian migrants in Argentina. “Even with Pope Francis, the work is not finished. Many pastors still show indifference toward Indigenous Peoples,” she said.

Yet, she sees hope in Querida Amazonia, which calls for pastoral priority and recognition of Indigenous wisdom. “Evangelization must begin from the knowledge of the Andes, our territories, and the philosophies of life rooted in harmony and reciprocity,” she told the audience.

Theology from the Ground Up

Dr. Veisaga urged pastoral agents to engage deeply with Indigenous cosmologies. In Andean spirituality, the universe is understood through a triadic vision: Hanan Pacha (upper world), Kay Pacha (this world), and Ukhu Pacha (inner world of ancestors and fertility). “It’s difficult to preach Christ without understanding how Indigenous communities see the universe,” she explained.

She also highlighted the historical marginalization of Indigenous Peoples—through racial invisibility, economic exclusion, and spiritual oppression—and called for a renewed ecclesial relationship grounded in justice and dialogue.

ROOTS Asia: A Bridge of Interconnectedness

The event underscored the role of ROOTS Asia as a vital bridge connecting Indigenous communities across continents. By fostering spaces of listening and theological exchange, ROOTS contributes to a growing movement of intercultural theology and mutual learning.

This renewal builds on the legacy of Vatican II and Latin American theological milestones such as Medellín (1968) and Puebla (1979), which gave rise to Liberation Theology. Today, Indigenous Theologies in Abya Yala—led by figures like Fr. Eleazar López Hernández (Zapotec), María Teresa Zapata, María Chávez Quispe (Aymara), and Fr. Roberto Tomichá (Chiquitano)—reinterpret Christianity through Indigenous categories, such as Pachamama as a living presence and Aymara rituals integrated into communal liturgy.

Women and Spiritual Leadership

Dr. Veisaga concluded with a powerful call to recognize Indigenous women’s spiritual leadership. “Women are caretakers of faith, defenders of territory and life, healers, catechists, and challengers of patriarchal structures. Gender exclusion is not just marginalization—it’s spiritual silencing.”

She called for clergy formation that includes Indigenous cosmologies, recognition of Indigenous leadership, and integration of ritual forms. “Intercultural theology must go beyond tolerance. It must be a true dialogue of reciprocity.”