Abstract
When we begin to make black women’s lives visible, we immediately confront the complexity and diversity of their social locations, relational configurations, and the dynamics of their psyches. And while womanist theology from its beginning has not shied away from this aspect of black experience, the material circumstances of black experience have tended to overshadow interest in the psyche. Womanist theology and thought can advance a fuller consideration of black women’s lives when psychic experience is examined as an epistemological source.
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Notes
Delores Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk (Maryknoll, NY: Orbis Books, 1993), 216.
Delores Williams, “Women’s Oppression and Lifeline Politics in Black Women’s Religious Narratives,” Journal of Feminist Studies in Religion 1, 2 (Fall 1985): 59–71, 60.
Leonard Shengold, Soul Murder: The Effects of Childhood Abuse and Deprivation (New York: Fawcett Columbine, 1989), 2.
Stephanie Mitchem, “No Longer Nailed to the Floor,” Cross Currents (Spring 2003): 64 -74, 65.
Ibid. She is referring to Patricia Williams’ The Alchemy of Race and Rights: The Diary of a Law Professor (Cambridge, MA: Harvard University Press, 1991), 78.
M. Shawn Copeland, “Wading through Many Sorrows: Toward a Theology of Suffering in Womanist Perspective,” in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering, ed. Emile M. Townes (Maryknoll, NY: Orbis, 2001), 109.
M. Shawn Copeland, Enfleshing Freedom: Body, Race, and Being (Minneapolis, MN: Fortress Press, 2009), 100.
Emilie M. Townes, “Living in the New Jerusalem: The Rhetoric and Movement of Liberation in the House of Evil,” in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering, ed. Emile M. Townes (Maryknoll, NY: Orbis, 2001), 78–91, 79.
Emilie M. Townes. “To Be Called Beloved: Womanist Ontology in Post Modern Refraction,” The Annual of the Society Christian Ethics (1993): 93–115, 93.
Emilie Townes, “A Womanist Perspective on Spirituality in Leadership,” Theological Education 3, 2 (2001): 81.
Patricia-Anne Johnson, “Womanist Theology as Counter-Narrative,” Gender, Ethnicity and Religion: Views from the Other Side, ed. Rosemary Radford Ruether (Minneapolis, MN: Fortress Press, 2000), 208.
Jamie T. Phelps, “Joy Came in the Morning, Risking Death for Resurrection: Confronting the Evil of Social Sin and Socially Sinful Structures,” in A Troubling in My Soul: Womanist Perspectives on Evil and Suffering, ed. Emile M. Townes (Maryknoll, NY: Orbis, 2001); quoted in Johnson, “Womanist Theology,” 209.
Phillis Sheppard, “Secrecy in the Lives of Black Lesbian Incest Survivors,” MA Thesis, Colgate Rochester Divinity School/Bexley Hall, 1988, 12.
Dwight McBride, quoted by Stephanie K. Dunning, in Queer in Black and White: Interraciality, Same Sex Desire and Contemporary African American Culture (Bloomington, IN: Indiana University Press, 2009), 87.
Christine Wiley, “A Ministry of Empowerment: A Holistic Model for Pastoral Counseling in the African American Community,” Journal of Pastoral Care 45, 4 (Winter 1991): 355.
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© 2011 Phillis Isabella Sheppard
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Sheppard, P.I. (2011). Suffering and Pain, Longing and Love: The Embedded Psychology in Womanist Perspectives. In: Self, Culture, and Others in Womanist Practical Theology. Black Religion / Womanist Thought / Social Justice. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230118027_4
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DOI: https://doi.org/10.1057/9780230118027_4
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