This is my Political Theory Paper on Womanism and Feminism. ENJOY! =)
The Bible teaches those who follow the Christian tradition that God created Woman—Eve—from one of the ribs of Man—Adam. God then told the two to, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.” Unfortunately, that decry by God evolved into women struggling for centuries to be considered equal amongst their male counterparts. This struggle led to the Feminist and Womanist social movements.
The passionate struggle for gender equality formally began in Europe in the 1800s with a social movement known as Féminisme. Féminisme was known as the belief that women should have social, political, sexual, intellectual, and economic rights that were equal to those of men. By the 1890s Féminisme spread throughout Europe and in 1910 reached the shores of North America and the front porches of Susan B. Anthony and Elizabeth Cady Stanton. As Féminisme translated into Feminism, once in America, it was known to flourish in three “Waves”. Anthony and Cady Stanton labored together in the fight for women’s suffrage—the right to vote—during the first Wave of the Feminist Movement. They were aided by conservative organizations, such as, the Woman’s Christian Temperance Union (WCTU), an organization that combated the influence of alcohol in families and society. The WTCU was most instrumental to women in the battle for Prohibition.
During the 1960s and through the 1980s, after women’s suffrage in 1920, the focus of the Feminist Movement shifted to legal and cultural inequities. This focal shift is known as the second Wave in the Feminist Movement. Even today, the struggle for “equal work for equal pay” is quite prevalent in society. Scholars, professionals and influential feminists, such as, Angela Davis and Michael Eric Dyson continue to advocate for the equal treatment of women in society. Today’s feminist supporters are known as the third Wave of the Movement. Angela Yvonne Davis, American political activist and professor at the University of California, is most famous for her work with the Black Panther Party for Self Defense and the Student Nonviolent Coordinating Committee. She is also noted as a vibrant, out spoken representative for those who support racial, gender, and homosexual equality. Her dedication to social equality allowed her to found and maintain “Critical Resistance,” a grassroots prison- industrial complex- abolition organization. Angela Davis has written many essays and published books that challenge the social status quo in relation to women in politics. One of her most famous essays was given at DePauw University in Greencastle, Indiana—“Women, Culture, and Politics”— where Davis addressed women’s continuing struggle in today’s society. Many African- American men and women credit Angela Davis with the political and social progression of African- American women in American politics. There are those who do not share that perspective and claim that Angela Davis is the “Arch Feminist Hypocrite.” Those who hold this belief declare that, “it is ironic and prophetic that she became popular because of supposedly rescuing some Black men from jail in the 1970s, but her Feminist philosophy fills the jails with Black men.” Unfortunately, those who oppose the actions taken by Davis fail to mention “Critical Resistance”.
Life experiences laid the foundation for the creation of Womanism—a term that is most identifiable for women of African- American decent. A group of African-American women were raped and later committed suicide at Union Theological Seminary. Unfortunately, some Black women felt that Black men and White women did not display outrage at the situation, thus, Womanism sprang into existence as a survival and support movement for Black women. Alice Walker, Pulitzer Prize winning author, poet, feminist, and womanist coined the term Womanism in her novel In Search of Our Mother’s Children: Womanist Prose. She also referred to Womanism as Post- Feminism, because she felt that Feminism did not adequately address the tribulations of Black women. Since Womanism speaks directly to the plight of African-American women, it is believed to be a philosophy that is better equipped to empower Black women. Many people use “Black Feminism” and Womanism interchangeably, but Alice Walker best described Womanism when she said, “Womanist is to Feminist as purple is to lavender,” indicating that the two philosophies are closely related but do not speak to the same audience.
Affirmative Action and other forms of public policy are closely and directly related to Womanism, in that, those who advocate for the equal treatment of women in the political realm and in the work force, usually describe themselves as Womanists or Feminists. In an interview conducted with Dona Marshall, EEO Officer of the United States Department of Agriculture in the Civil Rights Branch, the topic of Affirmative Action arose periodically. Marshall indicated that she deals with many instances where African-American women, and women of other minority groups, are subjected to sub-standard levels of representation in both the work force and local political communities. She does, “not believe there are adequate laws and public policy proposals that effectively protect women in these two arenas.” Fortunately, she does make note of the self-proclaimed Womanists and Feminists who frequent her office in Washington, DC to speak to her about their causes and how the government can begin to reprimand the current status of all women in America. Dona Marshall casually refers to Angela Davis, in the interview, and the most famous quote by Davis that says, “The work of the political activist inevitably involves a certain tension between the requirement of that position and taking on current issues as they arise and the desire that one’s contributions will somehow survive the ravages of time.”
Out of Womanism two very distinct doctrines of Black Female philosophy emerged and created their respective followers—Theological Womanism and Africana Womanism. Theological Womanism is rooted in the theological studies of Rev. Dr. Jacquelyn Grant, minister, educator, and author. Also Theological Womanism finds its foundation in the works of Delores Williams, professor of theology and culture at Union Theological Seminary, where Womanism finds its own roots. Advocate for Black Liberation Theology, James Hall Cone, is another founding member of Theological Womanism.
Despite surrounding a common theme in Womanism, the three founders argue different points of view when it comes to the interpretation of Christian theology in relation to women in society and politics. Rev. Dr. Jacquelyn Grant holds that African-American women are oppressed in a different way than African-American men. The expectations of Black women versus Black men are varied in today’s society. She also states that Jesus is, what she calls, a “Divine co- sufferer” who was treated as both African-American men and women are treated today. While Grant speaks about the oppression of African- Americans, James Hall Cone argues a Black theology of liberation. He boldly states that “God is Black” and therefore identifies with the suffering of Black women, as well as, others who are oppressed—the minority population. Cone holds that those who are oppressed can seek and find social liberation in the belief in God better than those who are in power.
Delores Williams expanded upon the theological work of Grant and Cone. She contends that Womanism deals with all the struggles of both male and female members of the African-American community. Williams holds that “Womanist theology attempts to block all the forces that impede Black women from excelling,” in today’s society. Some theological scholars attempt to combine the three philosophies in an attempt to define Theological Womanism as the belief that an African- American God, who suffers with His people, recognizes the trials and tribulations of all Black people and blocks those who attempt to impede their progression.
Those who follow the doctrine and philosophy of Africana Womanism argue that, unlike Womanism, Africana Womanism is not a branch of Feminism. They also contend that Africana Womanism is different from Womanism because the philosophy does not include women who are not of African descent. The focus of the philosophy is on the varying experiences of women of the African Diaspora.
Feminism and Womanism both greatly impact the political community, but do so from vastly different perspectives. While Feminism attempts to reform social formalities into a concept that is said to be gender blind, Womanism, and its branches furthers that concept in order to include minority women—specifically African- American women. Unfortunately, today’s society calls for African-Americans to create movements and philosophical ideals specific to themselves, therefore, Womanism best describes the current position of African-American women in society. It also best empowers Black women since its philosophy speaks directly to the struggles of Black women. Although Feminism and Womanism speak to the issues regarding all women, their success is completely dependent upon the cooperation of their male counterparts.
