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Rosetta R. Haynes - Radical Spiritual Motherhood: Autobiography and Empowerment in Nineteenth-Century African American Women

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In this cutting-edge work, Rosetta R. Haynes explores the spiritual autobiographies of five nineteenth-century female African American itinerant preachers to discover the ways in which they drew upon religion and the material conditions of their lives to fashion powerful personas that enabled them to pursue their missions as divinely appointed religious leaders. Haynes examines the lives and narratives of Jarena Lee (1783--?), Zilpha Elaw (c. 1790--?), Julia Foote (1823--1900), Amanda Berry Smith (1837--1915), and Rebecca Cox Jackson (1795--1871) through an innovative conceptual framework Haynes terms radical spiritual motherhood -- an empowering identity deriving from the experience of sanctification, a kind of spiritual perfection following conversion.
Drawing upon conventional nineteenth-century standards for motherhood, radical spiritual motherhood also challenges traditional standards: These were women whose religious missions authorized them to preach in public, to assume an activist role, and to declare sexual autonomy through celibacy. They redefined their relationships to the powers that be by becoming instruments of God in a kind of protofeminist gesture. Haynes uses historical methods, feminist literary theory, and liberation theology to investigate the ways these women, as reflected especially in their autobiographies, employed the idea of motherhood to fashion strong, authentic identities as women called to preach the gospel.
Though radical spiritual motherhood is an identity specifically adopted by free black women, the lives and texts of these itinerant preachers retain close ties to those of enslaved black women through the negative cultural stereotypes assigned to both groups. To illustrate this connection, Haynes analyzes the writings of the preachers within the context of the narratives of former slaves Harriet Jacobs, Mary Prince, and Sojourner Truth.
Haynes also links the lineage of radical spiritual motherhood to a modern woman by considering Pauli Murray (1910--1985), the first African American woman (and the second African American) to be ordained as an Episcopal priest. By looking at Murrays intellectual and spiritual development, especially her feminist ideologies, social activism, and espousal of liberation theology, Haynes shows that Murray was in fact a modern-day radical spiritual mother.
Pioneering and accessible, Radical Spiritual Motherhood marks a turning point in the study of both African American literature and womens studies.

Rosetta R. Haynes: author's other books


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RADICAL SPIRITUAL MOTHERHOOD
RADICAL SPIRITUAL MOTHERHOOD
Autobiography and Empowerment in Nineteenth-Century African American Women - photo 1
Autobiography and Empowerment
in Nineteenth-Century African American Women
ROSETTA R. HAYNES
Published by Louisiana State university Press Copyright 2011 by Louisiana State - photo 2
Published by Louisiana State university Press
Copyright 2011 by Louisiana State University Press
All rights reserved
Manufactured in the United States of America
First printing
Designer: Michelle A. Neustrom
Typeface: Berthold Baskerville Book
Printer: McNaughton & Gunn, inc.
Binder: John H. Dekker & Sons
Library of Congress Cataloging-in-Publication Data
Haynes, Rosetta Renae. Radical spiritual motherhood : autobiography and empowerment in nineteenth-century African American women / Rosetta R. Haynes. p. cm. Includes bibliographical references and index. ISBN 978-0-8071-3694-2 (cloth : alk. paper)
1. African American women evangelistsBiography. 2. African American women evangelistsBiographyHistory and criticism. 3. African American women BiographyHistory and criticism. 4. African American womenIntellectual life19th century. 5. African American womenRace identity. 6. Identity (Psychology) in literature. 7. AutobiographySocial aspects. I. Title.
BV3780.H39 2010
269.2092396073dc22
2010021240
The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. Picture 3
For Roosevelt and LaPearl Haynes, with love
CONTENTS
ACKNOWLEDGMENTS
I first want to give thanks and praise to God, whose love, strength, and guidance have inspired and sustained me throughout the long process of completing this project. I also want to thank my parents, Roosevelt and LaPearl Haynes, for their constant love and support. And many thanks go to my brother, Terrence Haynes, for his steady support. Thanks also to my aunt Lester Hill for her kind words of assurance. Also meaningful was the encouragement I received over the years from longtime friend and grandmother Helen McKee. And I certainly appreciate the encouragement and spiritual support of my church family at Unity Presbyterian Church in Terre Haute, Indiana, pastured by Rev. Linda Peters.
Since this book grew out of my doctoral dissertation, I would also like to acknowledge those who generously and patiently served on my graduate committee: Shirley Samuels (committee chair), Hortense Spillers, Harryette Mullen, Mary Jacobus, and Lois Brown. Thanks also to my wonderful dissertation writing group for helping to keep me motivated through their friendship and their useful critiques of my writing: Margo Perkins, Elizabeth Davey, Shuchi Kapila, and Henri Boyi.
As this project evolved from dissertation to book manuscript, I received thoughtful feedback on my writing from several colleagues: Keith Byerman, Nancy McEntire, Laurel Cummins, Alden Cavanaugh, and Jennifer Drake. I am especially grateful for the assistance of Jean Humez, whose thorough readers reports were invaluable for enhancing the quality of this book. And I also want to thank Joycelyn Moody for her readers report, which provided insightful feedback on earlier portions of the book.
Earlier versions of parts of this book appeared in Gender, Genre, and Identity in Womens Travel Writing, edited by Kristi Siegel and published in New York by Peter Lang in 2004 (18191); The Literary Griot 11.1 (1999): 1832; and Women of Color: Defining the Issues, Hearing the Voices, edited by Diane Long Hoeveler and Janet K. Boles and published in Westport, Connecticut, by Greenwood in 2001 (13345).
RADICAL SPIRITUAL MOTHERHOOD
INTRODUCTION
It never occurred to me that they were thinking other thoughts, feeling other feelings, putting their lives together in ways I never dreamed of.
Toni Morrison, Jazz
In her sixth novel, Jazz, Toni Morrison foregrounds the creative act of improvisation, not only as a practice that lies at the heart of the African American musical form jazz, which informs the structure and rhythms of her text, but also as a fundamentally human practice in which each person is called upon to engage as he or she goes about fashioning a life from a variety of experiences. In the quotation above, the narrator reveals her failure to understand the subtlety and complexity of the process by which people go about putting their lives together, or engaging in the process of self-improvisation. The character Joe Trace speaks of becoming a new person seven times throughout his life; he is repeatedly reborn as significant events fundamentally alter his consciousness and call upon him to change his ways of thinking and being in the world. Joe Trace, like each of us, is ultimately the author of his own life. And it is this realization that can empower us to creatively shape, to fashion, to improvise a self.
Understanding the ways in which five nineteenth-century African American women itinerant preachers responded to and textually represented the call to self-improvisation is the main focus of this book. Specifically, it is a study of the ways in which Jarena Lee, Zilpha Elaw, Julia Foote, Amanda Smith, and Rebecca Jackson employed the trope of motherhood to represent the process by which they drew upon religion and the material conditions of their lives to fashion empowered subjectivities that enabled them to pursue their missions as divinely appointed religious leaders.draw upon familiar models of womanhood and motherhood to construct new identities as public figures and repudiate these same forms in their personal lives. Participating in a kind of serial domesticity, they travel from house to house and church to church in their roles as itinerant preachers. In so doing, they disrupt and transform the dominant domestic ideology that sought to confine them to their own homes and to restrictive roles.
The radical spiritual mothers pursuits of spiritual and physical freedom are largely defined by an awareness of their connectedness to the plight of enslaved black women. Not only do the spiritual autobiographies and the narratives of enslaved women reveal similar concerns, such as desires for freedom and literacy, but the degraded status of enslaved women bore directly upon the ways in which radical spiritual mothers were perceived and treated. For this reason, I also examine the spiritual autobiographies within the context of the emancipatory narratives of Harriet Jacobs, Mary Prince, and Sojourner Truth in order to explore the links between the treatment of sexuality and the body in the texts of enslaved and free black women. In efforts to establish a more expansive and balanced understanding of the emancipatory narrative genre, she offers this archetype, which helps to reveal the ways in which enslaved women shaped their experiences into a different kind of literary language. Sexual abuse is a primary factor in determining the behavior of the outraged mother; the ways that she negotiates the sexual aggression of white masters is central to her creation of an empowered subjectivity that challenges the object status that her owners attempt to force upon her. This status has, I believe, a profound impact upon the psyche and behavior of radical spiritual mothers, the narratives of whom suggest a conscious awareness and refiguration of the physical degradation of enslaved women, as well as parallels of enslaved womens acts of resistance to this degradation.
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