72 Sentences With "womanism" | Random Sentence Generator

We also had a lecture on womanism and writing spoken word inspired by womanism.

In response, some black feminists decamped from feminism to create womanism.

In 2015, Professor Omise'eke Tinsley made headlines with the announcement of her new course, Beyoncé Feminism, Rihanna Womanism.

Womanism, introduced by Alice Walker in 1983, describes a black women-centered, community-based alternative to (and/or expansion of) feminism.

Advertise on Hyperallergic with Nectar Ads But Indigenous feminist art of the late 13s through the 21s isn't the Indigenous womanism of generations past.

Indigenous womanism seeks to emancipate entire Indigenous communities, including men, believing deeply that the struggle of our men is our struggle as a people.

If you're big on comparisons, I would venture to say that a push party is to a baby shower what womanism is to feminism.

Audre Lorde, Alice Walker, and Kimberlé Crenshaw couldn't create terms like Black feminism, womanism, and intersectionality to spread the word about our struggle without that knowledge.

Womanism — a term generally attributed to the novelist and poet Alice Walker — examines the intersection of feminism, racial identity and more, finding points of both commonality and conflict.

She credits Audre Lorde, Nikki Giovanni, and other pioneers of womanism (a theological framework that seeks to liberate and empower Black women), for creating space for her to lead.

Meanwhile, at the Brooklyn Museum, "We Wanted a Revolution" spans from 1965, the year of the Selma to Montgomery march, to 1985, exposing complexities of feminism, womanism, race and gender equality that we're still sorting through.

In her teaching, at various seminaries and divinity schools and in books like "Black Womanist Ethics" (19833) and "Katie's Canon: Womanism and the Soul of the Black Community" (1995), she pushed to broaden the definitions and frames of reference underlying religious and ethical thought.

Its development is also associated with black feminism, womanism, "Africana womanism", "motherism", "Stiwanism", "negofeminism", chicana feminism, and "femalism".

Hudson-Weems has written many papers concerning the distinctions between Africana womanism, earlier called Black Womanism, Womanism and Black feminism. She believed that Black Feminism was lacking some crucial ideas in its concept, which motivated her to come up with Black/Africana Womanism. She was concerned about how the already existing concepts such as feminism, black feminism, womanism, did not include an authentic agenda for Africana women. Her book Africana Womanism: Reclaiming Ourselves was released in 1993 even though several publishers were hesitant to take on the manuscript due to the controversial issues surrounding black women's rejection of "mainstream" feminist ideology.

African Womanism addresses feminism from (1) an African perspective; (2) an African geopolitical location; (3) and an African ideological viewpoint. Womanism is important because it places the feminist vision within black women's experiences with culture, colonialism and many other forms of domination and subjugation that impact African women's lives. Womanism "aims at identifying the problems relating to male dominance in society while seeking solutions to women’s marginalization by looking inward and outward." A variant of Womanism put forth by Clenora Hudson-Weems is Africana Womanism, terminology which she coined in the mid-1980s.

Some scholars argue that feminism in some ways waters down an individual's cultural identity and generalizes women to a non-inclusive umbrella category, while Africana womanism allows one to maintain their cultural identity.Blackmon, Janiece L. "I Am Because We Are: Africana Womanism as a Vehicle of Empowerment and Influence". Thesis. Virginia Polytechnic Institute and State University, 2008. 1–58. Print. In terms of its distinction from womanism, Africana womanism is very ethnically specific.

Branches include African philosophy, black existentialism, double consciousness, black theology, and womanism.

The Africana Womanist concept was best exemplified in Brenda Verner's (1994) article "The Power and Glory of Africana Womanism": > Africana Womanism in essence says: We love men. We like being women. We love > children. We like being mothers.

"Africana womanism" is a term coined in the late 1980s by Clenora Hudson-Weems intended as an ideology applicable to all women of African descent. It is grounded in African culture and Afrocentrism and focuses on the experiences, struggles, needs, and desires of Africana women of the African diaspora. It distinguishes itself from feminism, or Alice Walker's womanism. Africana womanism pays more attention to and focuses more on the realities and the injustices in society in regard to race.

These ideas also correspond with ideas in African feminism, motherism, Stiwanism, negofeminism, femalism, transnational feminism, and Africana womanism.

Womanism's existence naturally opens various definitions and interpretations. Alice Walker's comments on womanism, that "womanist is to feminist as purple is to lavender," suggests that the scope of study of womanism includes and exceeds that of feminism. In its narrowest definition, womanism is the black feminist movement that was formed in response to the growth of racial stereotypes in the feminist movement. In a broad sense, however, womanism is "a social change perspective based upon the everyday problems and experiences of black women and other women of minority demographics," but also one that "more broadly seeks methods to eradicate inequalities not just for black women, but for all people" by imposing socialist ideology and equality.

Africana Womanism Society lists 18 characteristics 18 key components that form Africana womanism. The characteristics are the following: Self-Naming, Self-Definition, Family- Centeredness, Wholeness, Role Flexibility, Adaptability, Authenticity, Black Female Sisterhood, Struggling with males against oppression, Male Compatibility, Recognition, Ambition, Nurturing, Strengthen, Respect, Respect for Elders, Mothering, Spirituality. Each of the characteristics listed above have a specific meanings that collectively establish a basis for Africana Womanism. The first principle Self-Naming discusses the importance of self- identifying as an African woman in society.

Jennings describes her experiences as a young woman who joined the Black Panther Party in Oakland, California, using the theory of Africana Womanism.

"Anna Julia Cooper and Africana Womanism: Some Early Conceptual Contributions." Black Women, Gender & Families 4.2 (2010): n. p. JStor. Web. November 16, 2016. Womanism focuses specifically on the ties linking women of color to one another, while also creating a very distinct dichotomy between the ways in which women of color might operate differently than their white feminist counterparts under the same oppressive forces.

Womanism develops out of black feminism and was first coined as a term by Alice Walker. Delores Williams' understands both womanism and black feminism to be "organically related" to white feminism, but found white women led movements excluded black women's experience in thinking about the nature of oppression. The emergence of both black feminism and Womanism is thus due to black women's limited identifications with the issues presented by the Feminist Movement led by white women. While some white women advocated for more radical critiques of oppression that included race, many white women and often the most popular conceptions of feminism were centered on achieving individual and relational equality with white men as the means to eliminate sexism.

In so doing, the delineation between which forms of womanhood are acceptable and which are not, is very clearly established. To combat this lack of inclusivity, womanism—as an ideology—acts as the voice of the unheard; it is "...an Afrocentric paradigm that can embrace the activism of all African women, recognized or ignored, who have struggled to liberate African people on a global scale". This gives Africana women a platform on which they can stand up and be heard, a people with whom they can identify, and a voice with which they can actively speak. An even more specific subset of womanism, which identifies African women as the focus, is Africana womanism.

Upon concluding that the term 'Black > Womanism' was not quite the terminology to include the total meaning desired > for this concept, I decided that 'Africana Womanism,' a natural evolution in > naming, was the ideal terminology for two basic reasons. The first part of > the coinage, Africana, identifies the ethnicity of the woman being > considered, and this reference to her ethnicity, establishing her cultural > identity, relates directly to her ancestry and land base—Africa. The second > part of the term Womanism, recalls Sojourner Truth's powerful impromptu > speech 'Ain't I a Woman?', one in which she battles with the dominant > alienating forces in her life as a struggling Africana Woman, questioning > the accepted idea of womanhood.

Chikwenye Okonjo Ogunyemi (born 1932) is a Nigerian academic and writer. She taught at Sarah Lawrence College and is best known for her articles and books concerning the theory of Womanism.

However, because womanism is open to interpretation, one of the most common criticisms of womanism is its lack of a unified set of tenets. It is also criticized for its lack of discussion of sexuality. Lorde actively strove for the change of culture within the feminist community by implementing womanist ideology. In the journal "Anger Among Allies: Audre Lorde's 1981 Keynote Admonishing the National Women's Studies Association," it is stated that her speech contributed to communication with scholars' understanding of human biases.

African feminism is a type of feminism innovated by African women that specifically addresses the conditions and needs of continental African women (African women who reside on the African continent). African feminism includes many strains of its own, including Motherism, Femalism, Snail-sense Feminism, Womanism/women palavering, Nego-feminism, and African Womanism. Because Africa is not a monolith, these feminisms are not all reflective of the experiences African women have. Some of the feminisms are more specific to certain groups of African women.

According to Aaron McEmrys, "Williams offers a theological response to the defilement of black women.... Womanism is an approach to ethics, theology and life rooted in the experiences of African- American women". The term womanism was coined by a contemporary of Williams, Alice Walker, used in her 1979 short story "Coming Apart" and again in her 1983 essay collection In Search of Our Mothers' Gardens. Williams wrote the eighth chapter of Transforming the Faiths of our Fathers: Women who Changed American Religion (2004), edited by Ann Braude.

Racism is seen to be priority over sexism and sexism is seen to derive from racism, classism, and economic prejudices. Some problems of Africana women, according to Hudson-Weems, include "physical brutality, sexual harassment, and female subjugation in general perpetrated both within and outside the race" and has to be solved in Africana communities collectively. While many think of Africana womanism as being similar to that of Black feminism, African feminism, womanism, and feminism, there are clear distinctions in agenda for the forms of women empowerment.

Helen (charles) is a Black British lesbian feminist writer and activist, who has written on womanism and the concept of whiteness. (charles) writes the shape of her name to recall the history of imposition of 'family' names on black slaves.

She discusses Africana Womanism and compares it to other branches of feminism and explains what they are lacking in her book Africana Womanist Literary Theory in 2004. Hudson-Weems is also the author of Emmett Till: The Sacrificial Lamb of the Civil Rights Movement (1994).

Hudson-Weems took a strong position that black women should not have to rely on Eurocentric feminism for their liberation when they have a rich history and legacy of women of African descent. [Hill 1811] She believed that many people viewed Africana Womanism as risking their professional security and also as invalidating their years of research from the Black feminist perspective. She wished people viewed the concept as "a natural evolutionary process of ideological growth and development" from Black feminism to Africana womanism (Hudson-Weems, "... Entering the New Millenium" 36). Hudson-Weems criticized Black feminists because they did not acknowledge Africana feminism's essential and underlying foundation "nommo", its name.

Ohio, Akron. 1851. Speech. As a black woman, and a slave, Truth was denied the courtesies, the respect, and the basic human rights given to her white female counterparts. This skewed social dynamic that glorified white womanhood transcended time periods, which is why distinctions between feminism and womanism are necessary today.Hubbard, Larese.

Womanism posited that traditional feminism failed to include race and class struggle in its denunciation of male sexism and was therefore part of white hegemony. In opposition to some feminist viewpoints, womanism promoted a vision of gender roles: that men are not above women, but hold a different position in the home and community, so men and women must work together for the preservation of African-American culture and community. Henceforth, the Party newspaper portrayed women as intelligent political revolutionaries, exemplified by members such as Kathleen Cleaver, Angela Davis and Erika Huggins. The Black Panther Party newspaper often showed women as active participants in the armed self-defense movement, picturing them with children and guns as protectors of home, family and community.

Indeed, we are victors, Sisters in Charge of > our own destiny. We are Africana culture-keepers: Our primary obligation is > to the progress of our cultural way of life through the stability of family > and the commitment to community. The practice of cultural womanism is not > limited to Africana women. Italian, Japanese, Hispanic, East Indian, Arab, > Jewish women, etc.

Hudson-Weems sought to create an ideology specific to African women and women of African descent. Hudson-Weems believes that the creation of the ideology separates African women's accomplishments from African male scholars, feminism, and black feminism. The Africana Womanism Society lists 18 characteristics of the Africana womanist, including self-naming, self-defining, family-centered, flexible and desiring positive male companionship.Hudson-Weems, pp.

Among the notions that evolved out of the Black feminist movement are Alice Walker's womanism and historical revisionism with an increased focus on Black women.Williams, Sherley Anne, "Some implications of womanist theory", Callaloo (1986): 303–308. Angela Davis, bell hooks, Kimberlé Williams Crenshaw, and Patricia Hill Collins have emerged as leading academics on Black feminism, while Black celebrities, notably Beyoncé, have encouraged mainstream discussion of Black feminism.

Since that time, women in developing nations and former colonies and who are of colour or various ethnicities or living in poverty have proposed additional feminisms. Womanism emerged after early feminist movements were largely white and middle-class. Postcolonial feminists argue that colonial oppression and Western feminism marginalized postcolonial women but did not turn them passive or voiceless. Third-world feminism and Indigenous feminism are closely related to postcolonial feminism.

The same year, Deputy Chairman Fred Hampton of the Illinois chapter conducted a meeting condemning sexism. After 1969, the Party considered sexism counter- revolutionary. The Black Panthers adopted a womanist ideology responding to the unique experiences of African-American women, emphasizing racism as more oppressive than sexism. Womanism was a mix of black nationalism and the vindication of women, putting race and community struggle before the gender issue.

The Pendulum Vibe is the debut album of American recording artist Joi, released on June 28, 1994, by EMI Records. She recorded the album in three weeks with producer and mentor Dallas Austin at D.A.R.P. Studios in Atlanta. The Pendulum Vibe is a neo soul album that incorporates R&B;, funk, and psychedelic soul styles. The songs are about themes of enlightenment, personal freedom, intimate relationships, and womanism.

She coined the term "Africana womanism" in the late 1980s, contending that women of African descent have always been Africana womanists by their very nature, dating back to Africana women in antiquity, even before the coinage of the word itself. Africana Womanism, a family-centered paradigm, observed this phenomenon, then proceeded in naming and defining a paradigm relative to who Africana women are and how they go about their daily lives in both the home place and the workplace. Hudson-Weems wrote a research paper entitled "The Tripartite Plight of the Black Woman—Racism, Classism and Sexism—in Our Nig, Their Eyes Were Watching God and The Color Purple" during her first semester as a Ph.D. student at the University of Iowa in 1985. She set up a panel on the need for prioritizing race, class and gender for Black women and presented it at the 1986 National Council for Black Studies Annual conference, which was later published in the Journal of Black Studies in 1989.

African feminism is sometimes aligned with, in dialogue, or in conflict with Black Feminism or African womanism (which is perceived as by and for African women in the diaspora, rather than African women on or recently from the continent) as well as other feminisms and feminist movements, including nationally based ones, such as feminism in Sweden, feminism in India, feminism in Mexico, feminism in Japan, feminism in Germany, feminism in South Africa, and so on.

Hudson-Weems (2000) states that the rejection of white organizations is something that Africana women take part in. Africana women focus on things that help with the elimination of oppression, which is considered to be the most important thing in order for the Africana community to survive. Alongside the rejection of white organizations, Africana womanism puts priority on human dignity of Africana women, children, and men. It focuses on race as the main importance for Africana women.

Drawing on the tenets of Africana Womanism, Clenora Hudson-Weems extends the theoretical framework to literary analysis. Such an analysis of Africana literature emphasizes the family, complementarity between men and women, and commitment to the survival and liberation of the community as a whole. In her text, Africana Womanist Literary Theory, Hudson-Weems explores select Africana novels in order to offer Africana womanist interpretations. Five Africana Womanist novels: Zora Neale Hurston, Their Eyes Were Watching God.

Sisterhood in Africana womanism has to be genuine and is genuine through the fact that Black women go through the same experience of oppression and can therefore empathize with one another. The third and last clustering of characteristics are strength, male compatibility, respect, recognition, respect for elders, ambition, mothering, nurturing, and spirituality. Historically, Black women were always had psychological and physical strengthen especially with what happened with slavery. Hudson-Weems says that Black men's and Black women's bond helps to maintain the race.

Mujerista was largely influenced by the African American women's "Womanist" approach proposed by Alice Walker. Mujerista was defined by Ada María Isasi-Díaz in 1996. This Latina feminist identity draws from the main ideas of womanism by combating inequality and oppression through participation in social justice movements within the Latina/o community. Mujerismo is rooted in the relationships built with the community and emphasizes individual experiences in relation to "communal struggles"Galván, R. T. (2006). Campesina epistemologies and pedagogies of the spirit: Examining women’s sobrevivencia.

As Alice Walker famously said, "Womanism is to feminism as purple is to lavender", one pales in comparison to the other. Clenora Hudson-Weems contends that feminism, on its own, does not consider the intersectional realities of the lives of Africana women, thus, solidifying their position as "the other". The bias shown toward these individuals is upheld by the longstanding existence of patriarchy. It was noted that "...patriarchal societies have manifested a fear of foreigners or difference and have suppressed women in numerous ways".

Indigenous feminism is an intersectional theory and practice of feminism that focuses on decolonization, indigenous sovereignty, and human rights for Indigenous women and their families. The focus is upon Indigenous women being empowered in the context of Indigenous cultural values and priorities, rather than mainstream, white, patriarchal ones. In this cultural perspective, it can be compared to womanism in the African-American communities. Indigenous communities are diverse, with some women holding considerable power within their tribal nations, and many others living in patriarchal communities.

As a result, noting their range of economic, social, and political differences, women of color sought to address the unique experiences of non-white women, generally excluded from the term "feminism". In the 1980s Africana womanism was created to practice Afrocentricism as in America, much was based on a Eurocentric standpoint. Despite the Eurocentrism of feminism during this time period, many women of color still became prominent feminist icons. The mujerismo movement also came about during this time to confront the issues that Latina women were facing.

Catherine Acholonu notes that feminism is useful. "Feminism, has as its ultimate goal the triumphal emancipation of the woman as a unique, distinct individual with a mind uncluttered by patriarchal beliefs and abusive submission to tradition." However, though the general notion of feminism aims to provide women with political, social, and economical freedoms, it has been criticized as excluding the narratives and experiences of women of color, especially black women. Because of this exclusion in feminism, womanism has emerged as the African-American and African variant.

Womanism, the theological movement led by and focusing on the perspectives of Black women, is also an important aspect of Black Catholic theology, as many or most of the formal Black Catholic theologians have been women associated with that movement and its theories, including Drs. M. Shawn Copeland, Diana L. Hayes, and C. Vanessa White. Some Black Catholic theologians, including Drs. Hayes, Copeland, Craig A Ford Jr. and Fr Bryan Massingale, have been accused of magisterial dissent (especially on topics related to the LGBT community), and there is evidence in some of their writings.

The TWWA was one of several organizations formed by women of color in the late 1960s and early 1970s as responses to the essentialist theories of the early feminist movement. These organizations paved the way for Chicana feminism, Womanism, and Black feminism, among other theoretical approaches to feminism. TWWA broadened the scope of women's activism to address issues such as sterilization abuse, infant mortality, welfare rights, and low-wage work. Through its political activities, TWWA helped to create spaces in racial justice organizations for women's voices, issues and leadership.

Walker created a whole new subject of Black feminism, called Womanism, which emphasizes the degree of the oppression Black women faced when compared to white women and "addressed the solidarity of humanity". In addition, she stressed the importance of heritage in Black feminism through the medium of literature, exemplified by an interview in 2011. Fighting against racism and sexism across the white dominated second wave feminist movement and male dominated Black Power and Black Arts movement, Black feminist groups of artists like Where We At! Black Women Artists Inc were formed in the early 1970s.

African feminisms address cultural issues that they feel pertain to the complex experiences faced by all women of all cultures on the African continent. In regards to feminist theorizing, many of the authors of such theories originate from West Africa and Nigeria in particular.[1] In her article, "West African Feminisms and Their Challenges", Naomi Nkealah discusses the various forms of African feminisms. First, she points to womanism, which she argues is not part of African feminism, as it pertains to African women of the diaspora and not continental African women.

Without question she is the flip side of the > coin, the co-partner in the struggle for her people, one who, unlike the > white woman, has received no special privileges in American society.Hudson- > Weems, pp. 22–23. Africana womanist ideology contributes to Afrocentric discourse. Africana womanism fundamental foundation is built on traditional Africana philosophy and values, and Afrocentric theories: Some of the traditional values forefront the role of African mothers as leaders in the struggle to regain, reconstruct, and create a cultural integrity that espouses the ancient Maatic principles of reciprocity, balance, harmony, justice, truth, righteousness, order, and so forth.

Self-definition explores gender inequalities and stereotypes in the modern patriarchy. Self- naming and self-definition are the first two couple of characteristics of Africana womanism. The term "nommo" is given to the idea of self-naming, which is important because in order for one to exist it has to be given a correct name. There is an increasing need for self-naming, self-defining, and self- identity for Black people and self-defining helps to discover one's identity through their own point of view of their world that goes against that of the dominant culture.

The concept of Genuine Sisterhood, which is one of the eighteen characteristics of Africana Womanism, is integral for the survival of women in a male-dominated society. As described by Nobel Prize-winning author Toni Morrison, "In wielding the power that is deservedly yours, don't permit it to enslave your sisters". Morrison's insights refer to the frequency that women tear each other down, as she continues to describe that this behavior is especially common in the workplace. The foundation of female relationships is violated by the habitual behavior in that women treat each other with disrespect and cruelty.

Goulding contributed her vocals to an advert for the British department store chain John Lewis in 2010. The John Lewis Christmas advert has become an annual tradition in British culture and one of the signals that the countdown to Christmas has begun in the UK, with Goulding performing "Your Song" for the store's 2010 campaign. In 2013, Goulding was announced as one of several new models for Marks & Spencer's 'Womanism' campaign. Subtitled "Britain's leading ladies", the campaign saw Goulding appear alongside British women from various fields, including the actress Helen Mirren, double Olympic gold medal winning boxer Nicola Adams, and writer Monica Ali.

Childcare allowed women Panthers to embrace motherhood while fully participating in Party activism. The Party experienced significant problems in several chapters with sexism and gender oppression, particularly in the Oakland chapter where cases of sexual harassment and gender conflict were common.Regina Jennings, "Africana Womanism in the Black Panthers Party: a Personal story", The Western Journal of Black Study 25/3 (2001). When Oakland Panthers arrived to bolster the New York City Panther chapter after 21 New York leaders were incarcerated, they displayed such chauvinistic attitudes towards New York Panther women that they had to be fended off at gunpoint.

" More specifically she states: "As white women ignore their built-in privilege of whiteness and define woman in terms of their own experience alone, then women of color become 'other'." Self- identified as "a forty-nine-year-old Black lesbian feminist socialist mother of two," Lorde is considered as "other, deviant, inferior, or just plain wrong" in the eyes of the normative "white male heterosexual capitalist" social hierarchy. "We speak not of human difference, but of human deviance," she writes. In this respect, her ideology coincides with womanism, which "allows black women to affirm and celebrate their color and culture in a way that feminism does not.

She achieved back-to-back widespread critical acclaim for her sonically experimental visual albums, Beyoncé (2013) and Lemonade (2016); the latter was the world's best-selling album of 2016 and the most acclaimed album of her career, exploring themes of infidelity and womanism. In 2018, she released Everything Is Love, a collaborative album with her husband, Jay-Z, as the Carters. As a featured artist, Beyoncé topped the Billboard Hot 100 with the remixes of "Perfect" by Ed Sheeran in 2017 and "Savage" by Megan Thee Stallion in 2020. The same year, she made her directorial and screenwriting debut with the musical film and visual album Black Is King, which received widespread critical acclaim after premiering on Disney+.

For adaptability, Black women not only adapted to different work environments but also to the lack of luxuries that were experienced by white women and feminists. Lastly, for struggling with Black men against oppression and Black female sisterhood, Africana womanist see that there is a fight against oppression that is being fought by Black men and see themselves fighting on the same team as Black men. Sisterhood in Africana womanism has to be genuine and is genuine through the fact that Black women go through the same experience of oppression and can therefore empathize with one another. Due to these conditions Black women were forced to undergo while under white domination, African women developed an extreme ability to be adaptable.

Bâ did not accept the appellation "feminist", which for her was too loaded with Western values, and did not agree with the tradition, Muslim values of Senegalese women. According to Rizwana Habib Latha, Ramatoulaye does portray a kind of womanism, and Bâ herself saw an important role for African women writers: > The woman writer in Africa has a special task. She has to present the > position of women in Africa in all its aspects. There is still so much > injustice .... In the family, in the institutions, in society, in the > street, in political organizations, discrimination reigns supreme .... As > women, we must work for our own future, we must overthrow the status quo > which harms us and we must no longer submit to it.

Bestman, p. 156 Womanism is "an afrocentric concept forged out of global feminism to analyze the condition of Black African women" that acknowledges the patriarchal oppression of women, but also highlights the resistance and dignity of African women. As the representation of Igbo society and kinship structures in novels such as Things Fall Apart differs considerably from the work of African feminist anthropology, the representation should not be taken literally; rather, the reader should consider the roles of both women and men as intentionally stark and in opposition. In any case, a careful reading of Achebe paradoxically recognizes the hyperbolic representation of gender politics in Igbo society, while acknowledging the necessary nuance that gives Achebe's women some agency and prominence.

For black women, it is not only that equality would include the elimination of racism and classism, something that feminism did not directly address, but that it would also require a redefinition of equality in the first place rather than conflating it with white men's social position. As a practice of thought, womanism intends to attend to the particularity and specificity of black women's experiences in order to cultivate methods and concepts which are adequate to their situation. The goal of the womanist movement was not only to eliminate inequalities but to assist black women in reconnecting with their roots in religion and culture and to reflect and improve on "self, community and society".Sarah Pinnock, "Williams, Delores S.", in Bron Taylor (ed.), Encyclopedia of Religion and Nature, Vol.

Additionally, perceptions of gender and professional value ultimately affected women's career choices and thus their opportunities for advancement within the workplace. Decrease in athletic administrative and coaching positions is even greater for women of color. External barriers encounter by women include: “societal views, sex role stereotypes, negative attitudes towards female competence, and the prevalence of the “male managerial” model”. Additionally, internal barriers that prevent occupational ambitions include: “fear of failure, low self-esteem, role conflict, fear of success, and the perceived consequences of occupational advancement and incentive value associated with such expectations”. However, women of color in sport administration experience all of the above plus “racial discrimination, “womanism”, systemic oppression, biased counseling at the pre-collegiate and collegiate levels, and a lack of minority women as role models and mentors”.

Feminist theory refers to the body of writing that works to address gender discrimination and disparities, while acknowledging, describing, and analyzing the experiences and conditions of women's lives. Theorists and writers such as bell hooks, Simone de Beauvoir, Patricia Hill Collins, and Alice Walker added to the field of feminist theory with respect to the ways in which race and gender mutually inform the experiences of women of color with works such as Feminist Theory: From Margin to Center (hooks), In Search of Our Mothers' Gardens (Walker), and Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (Collins). Alice Walker coined the term womanism to situate black women's experiences as they struggle for social change and liberation, while simultaneously celebrating the strength of black women, their culture, and their beauty. Patricia Hill Collin's contributed the concept of the "matrix of domination" to feminist theory, which reconceptualizes race, class, and gender as interlocking systems of oppression that shape experiences of privilege and oppression.

119); and Terry McMillan, Disappearing Acts. Hudson-Weems explains that the character Zora Banks is self-naming and self-defining, family-centered and compatible, flexible with her roles and ambitions, demanding of respect and strong, reverent of elders and authentic, and last but not least, nurturing and mothering (pp. 133–134). Africana Womanist literature also consists of Africana family dynamics, Africana women and men—their interrelationship, and experiences within their communities, and religion. For instance: Russell J. Rickford (2003) Betty Shabazz: Surviving Malcolm X: A Journey of Strength from Wife to Widow to Heroine; Ilyasah Shabazz (2002), Growing Up X: A Memoir by the Daughter of Malcolm X; Sonsyrea Tate (1997) Growing Up in the Nation of Islam; Yvonne S. Thornton, M.D. (1995), The Ditchdigger's Daughters: A Black Family's Astonishing Success Story; Alex Haley (1976) Roots: The Saga of an American Family; Coretta Scott King (1969), My Life with Martin Luther King, Jr. In addition to Regina Jennings (2001), Africana Womanism in The Black Panther Party: A Personal Story, published in the Western Journal of Black Studies.

The second-wave feminist movement in the United States has been criticized for failing to acknowledge the struggles of women of color, and their voices were often silenced or ignored by white feminists. It has been suggested that the dominant historical narratives of the feminist movement focuses on white, East Coast, and predominantly middle-class women and women's consciousness-raising groups, excluding the experiences and contributions of lesbians, women of color, and working-class and lower-class women. Chela Sandoval called the dominant narratives of the women's liberation movement "hegemonic feminism" because it essentializes the feminist historiography to an exclusive population of women, which assumes that all women experience the same oppressions as the white, East Coast, and predominantly middle-class women. This restricting view purportedly ignored the oppressions women face determined by their race, class, and sexuality, and gave rise to women-of-color feminisms that separated from the women's liberation movement, such as Black feminism, Africana womanism, and the Hijas de Cuauhtémoc that emerged at California State University, Long Beach, which was founded by Anna Nieto-Gómez, due to the Chicano Movement's sexism.