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Sisters in the Wilderness: The Challenge of Womanist God-Talk, by Delores S. Williams
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This landmark work first published 20 years ago helped establish the field of African-American womanist theology. It is widely regarded as a classic text in the field.
Drawing on the biblical figure of Hagar mother of Ishmael, cast into the desert by Abraham and Sarah, but protected by God Williams finds a proptype for the struggle of African-American women. African slave, homeless exile, surrogate mother, Hagar s story provides an image of survival and defiance appropriate to black women today. Exploring the themes implicit in Hagar s story poverty and slavery, ethnicity and sexual exploitation, exile and encounter with God Williams traces parallels in the history of African-American women from slavery to the present day. A new womanist theology emerges from this shared experience, from the interplay of oppressions on account of race, sex and class. Sisters in the Wilderness offers a telling critique of theologies that promote liberation but ignore women of color. This is a book that defined a new theological project and charted a path that others continue to explore.
- Sales Rank: #130383 in Books
- Brand: Brand: Orbis Books
- Published on: 2013-11-01
- Original language: English
- Number of items: 1
- Dimensions: 9.30" h x .60" w x 6.00" l, .80 pounds
- Binding: Paperback
- 320 pages
- Used Book in Good Condition
Review
"A significant contribution ... and a courageous text that calls all to work together, survive together, in question of the liberation beyond the frontier of the wilderness."--Modern Theology
Most helpful customer reviews
6 of 7 people found the following review helpful.
A Foundational, Groundbreaking, and Revelatory Text
By Micah Wimmer
This book is one of the first (and finest) works of Womanist Theology, which is specifically attuned to the needs and concerns of black women. Written in response to Black Theology (which focused upon the needs of black men) and Feminist Theology (which was focused upon the needs of white women), Womanist Theology was a necessary addition to the world of Liberation Theology as neither Black nor Feminist Theology spoke specifically on behalf of black women. This is where Williams comes in. Drawing primarily from the story of Hagar from the book of Genesis as well as from the novels of Alice Walker and Zora Neale Hurston, Williams shows how much the story of Hagar mirrors the experience of black women in America today. She also offers stringent, fair, and necessary critiques of prominent Black Theologians' work and traditional theological notions such as that of penal substitution atonement theory. Her critique of the valorization of the cross, while only a few pages, is one of the most stunning pieces of theological writing I have ever encountered. While the whole is greater than the sum of its parts, this a book that must be read by all who care about theology in the twenty-first century. This is a text that must be understood and grappled with, but it is also one that we must take seriously. Despite it being one of the first works of Womanist Theology, it is of far more than mere historical importance.
0 of 0 people found the following review helpful.
AN EXCELLENT “WOMANIST” ANALYSIS OF THE BLACK DENOMINATIONAL CHURCHES, AND MORE
By Steven H Propp
Author Delores S. Williams wrote in the Preface to this 1993 book, “The African-America denominational churches told black women they were ‘somebody’ in a society that hated their race and spurned their womanhood…. Historically, however, the African-American denominational churches have also been places where black women, aside from venting their pain in emotional response, have come for decidedly theological reasons… the African-American denominational churches function like two-edged swords. They sustain black women emotionally and provide ‘theological space’ for black women’s faith expressions. But they suppress and help to make invisible black women’s thought and culture. Through their uncritical use of the Bible and through their patriarchal theology, many… prohibit women from asking many critical questions about women’s oppression and about the support and reinforcement of that oppression by the Bible and by the Christian church in all its male dominated forms.” (Pg. xiii)
She continues, “Today a theological corrective is developing that has considerable potential for bringing black women’s experience into theology so that black women will see the need to transform the sexist character of the churches and their theology. The corrective… is called womanist theology… womanist theology is a prophetic voice reminding African-American denominational churches of their mission to seek justice and voice for all their people, of which black women are the overwhelming majority in their congregations.” (Pg. xiii)
She adds, “womanist theology especially concerns itself with the faith, survival and freedom-struggle of African-American women… Like white feminist theology, womanist theology affirms the full humanity of women. But womanist theology also critiques white feminist participation in the perpetuation of white supremacy which continues to dehumanize black women. Yet womanist theology is organically related to black male liberation theology and feminist theology in its various expressions… Womanist theology, however, also branches off in its own direction, introducing new issues and constructing new analytical categories needed to interpret simultaneously black women’s and the black community’s experience in the context of theology. Nonetheless, womanist theology is usually non-separatist and dialogical.” (Pg. xiv)
She points out, “the mother of the church exerts considerable authority in the church family. But more often than not she uses her power in a way that does not challenge the power and authority of the patriarchal head of the church, usually a male preacher. She is often called upon to be a healer of relationships within the congregation. She is well versed in and knows how to pass along the highest values for living the Christian life. Her power and influence often extend beyond the church into her community, because she has been empowered by one of the central authority agents of the community---the African-American church---to provide care and nurture for the children of God.” (Pg. 79)
She suggests, “Though African-Americans have a long way to go in shaping their understanding of Hagar, they are encouraged to believe that the use of non-Christian and non-Jewish sources in biblical interpretation can provide insights that help black theologians speak more meaningfully about African roots and Christian gospel. But these African sources will be of little value to African-American theologians if they are basically androcentric and female-exclusive.” (Pg. 153)
She asserts, “Humankind is, then, redeemed through Jesus’ ministerial vision of life and not through his death. There is nothing divine in the blood of the cross. God does not intend black women’s surrogacy experience. Neither can Christian faith affirm such an idea. Jesus did not come to be a surrogate. Jesus came for life, to show humans a perfect vision of ministerial relation that humans had very little knowledge of. As Christians, black women cannot forget the cross, but neither can they glorify it. To do so is to glorify suffering and to render their exploitation sacred. To do so is to glorify the sin of defilement.” (Pg. 167) Later, she adds, “Black women are, then, more apt to see Jesus Christ as spirit sustaining survival and liberation efforts of the black community. Thus black women’s question about Jesus Christ is not about the relation of his humanity to his divinity or about the relation of the historical Jesus to the Christ of faith. Black women’s stories… attest to black women’s belief in Jesus/Christ/God involved in their daily affairs and supporting them.” (Pg. 203)
She notes, “Though many white feminists speak of multilayered oppression… they do not give serious attention to the ways they participate in and help perpetuate the terrible social and cultural value systems that oppress all black people. Very few if any discussions of patriarchy give full and serious attention to women’s oppression of women.” (Pg. 185)
But she acknowledges, “Many feminists and womanists agree that a serious and critical review of Christian symbols, doctrines and practice is necessary in order to determine precisely how and if women’s oppression can be supported by the religion… common ground exists between some feminists and womanists who are reviewing Christian doctrine.” (Pg. 199)
She asserts, “I believe the black church is the heart of hope in the black community’s experience of oppression, survival struggle and its historic efforts toward complete liberation… The black church cannot be made respectable because it is already sacralized by the pain and resurrection of thousands and thousands of victims… It cannot be made racial because it is too real for false distinctions. It cannot be made more male then female because it is already both, equally… It cannot be made political because it is perfect justice.” (Pg. 205)
This is a very stimulating, challenging, and thought-provoking book, that will be of immense interest and value to those interested in womanism, black theology, the black church, and related matters.
0 of 0 people found the following review helpful.
AN EXCELLENT “WOMANIST” ANALYSIS OF THE BLACK DENOMINATIONAL CHURCHES, AND MORE
By Steven H Propp
Author Delores S. Williams wrote in the Preface to this 1993 book, “The African-America denominational churches told black women they were ‘somebody’ in a society that hated their race and spurned their womanhood…. Historically, however, the African-American denominational churches have also been places where black women, aside from venting their pain in emotional response, have come for decidedly theological reasons… the African-American denominational churches function like two-edged swords. They sustain black women emotionally and provide ‘theological space’ for black women’s faith expressions. But they suppress and help to make invisible black women’s thought and culture. Through their uncritical use of the Bible and through their patriarchal theology, many… prohibit women from asking many critical questions about women’s oppression and about the support and reinforcement of that oppression by the Bible and by the Christian church in all its male dominated forms.” (Pg. xiii)
She continues, “Today a theological corrective is developing that has considerable potential for bringing black women’s experience into theology so that black women will see the need to transform the sexist character of the churches and their theology. The corrective… is called womanist theology… womanist theology is a prophetic voice reminding African-American denominational churches of their mission to seek justice and voice for all their people, of which black women are the overwhelming majority in their congregations.” (Pg. xiii)
She adds, “womanist theology especially concerns itself with the faith, survival and freedom-struggle of African-American women… Like white feminist theology, womanist theology affirms the full humanity of women. But womanist theology also critiques white feminist participation in the perpetuation of white supremacy which continues to dehumanize black women. Yet womanist theology is organically related to black male liberation theology and feminist theology in its various expressions… Womanist theology, however, also branches off in its own direction, introducing new issues and constructing new analytical categories needed to interpret simultaneously black women’s and the black community’s experience in the context of theology. Nonetheless, womanist theology is usually non-separatist and dialogical.” (Pg. xiv)
She points out, “the mother of the church exerts considerable authority in the church family. But more often than not she uses her power in a way that does not challenge the power and authority of the patriarchal head of the church, usually a male preacher. She is often called upon to be a healer of relationships within the congregation. She is well versed in and knows how to pass along the highest values for living the Christian life. Her power and influence often extend beyond the church into her community, because she has been empowered by one of the central authority agents of the community---the African-American church---to provide care and nurture for the children of God.” (Pg. 79)
She suggests, “Though African-Americans have a long way to go in shaping their understanding of Hagar, they are encouraged to believe that the use of non-Christian and non-Jewish sources in biblical interpretation can provide insights that help black theologians speak more meaningfully about African roots and Christian gospel. But these African sources will be of little value to African-American theologians if they are basically androcentric and female-exclusive.” (Pg. 153)
She asserts, “Humankind is, then, redeemed through Jesus’ ministerial vision of life and not through his death. There is nothing divine in the blood of the cross. God does not intend black women’s surrogacy experience. Neither can Christian faith affirm such an idea. Jesus did not come to be a surrogate. Jesus came for life, to show humans a perfect vision of ministerial relation that humans had very little knowledge of. As Christians, black women cannot forget the cross, but neither can they glorify it. To do so is to glorify suffering and to render their exploitation sacred. To do so is to glorify the sin of defilement.” (Pg. 167) Later, she adds, “Black women are, then, more apt to see Jesus Christ as spirit sustaining survival and liberation efforts of the black community. Thus black women’s question about Jesus Christ is not about the relation of his humanity to his divinity or about the relation of the historical Jesus to the Christ of faith. Black women’s stories… attest to black women’s belief in Jesus/Christ/God involved in their daily affairs and supporting them.” (Pg. 203)
She notes, “Though many white feminists speak of multilayered oppression… they do not give serious attention to the ways they participate in and help perpetuate the terrible social and cultural value systems that oppress all black people. Very few if any discussions of patriarchy give full and serious attention to women’s oppression of women.” (Pg. 185)
But she acknowledges, “Many feminists and womanists agree that a serious and critical review of Christian symbols, doctrines and practice is necessary in order to determine precisely how and if women’s oppression can be supported by the religion… common ground exists between some feminists and womanists who are reviewing Christian doctrine.” (Pg. 199)
She asserts, “I believe the black church is the heart of hope in the black community’s experience of oppression, survival struggle and its historic efforts toward complete liberation… The black church cannot be made respectable because it is already sacralized by the pain and resurrection of thousands and thousands of victims… It cannot be made racial because it is too real for false distinctions. It cannot be made more male then female because it is already both, equally… It cannot be made political because it is perfect justice.” (Pg. 205)
This is a very stimulating, challenging, and thought-provoking book, that will be of immense interest and value to those interested in womanism, black theology, the black church, and related matters.
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