Abstract
This is a tribute to one of the founders of Womanist theology, Katie Cannon, who died in 2018. A Christian ethicist, biblical scholar and Presbyterian minister, her charismatic teaching and activism inspired a loyal following among clergy and scholars. This volume is a testament to the fruitfulness of her legacy.
Katie Cannon came from a mill town in North Carolina, which was still largely segregated when she was growing up. The Black Presbyterian church was her home and inspiration. She studied at Barber-Scotia College and at the Interdenominational Theological Centre, but it was at Union Theological Seminary that she realized that there was ‘a trail of tears awaiting Black women who pursue the life of the mind’. She was turned down in the second year of doctoral studies because she was working part time as a supply pastor – she needed the money. From then on, her theological endeavour was to show that ‘Black women’s moral discourse deserves a place in the Western moral canon’. Taking the term ‘Womanist’ from Alice Walker, she began to deconstruct the texts, practices and assumptions that continue to mar Black women’s progress in academic life. The call to learn and teach is also, as she points out, a call to be involved in the recovery of wounded memories, to work relentlessly to counter injustices and to nurture the hope for the transformation of society.
The authors in this volume in one way or another are developing Katie Cannon’s discourse, and the result is a continuing work to challenge the institutions that have denied agency to Black women. The authors also look to unearth previously hidden aspects of Black history in the search for the seeds of new theological praxis and spiritual discipline.
As a privileged, white, European female I was surprised at how illuminating I found these essays. I was particularly struck by Renita J. Weems’ marvellously succinct appreciation of Cannon in terms of the ongoing dilemmas facing Womanist intellectuals. Alison P. Gise Johnson critiques the effects of capitalism on Black women, and particularly the need to counter poverty in order to survive and flourish. Along with Vanessa Monroe she suggests forms of spiritual practice based on the experience of inner darkness that can help Black women in the search for social and personal transformation. There are two essays on Womanist leadership which show the importance of family roots and contemplative practice in enabling Black women to discover and manifest their potential as educators and carriers of culture.
By the end of the volume, I recognized just how important it had been for Womanism to distinguish itself from white feminism and what a treasure of experience and hope Womanist theology contains, not only for Black women but for humanity as a whole.