In Subversive Habits, Shannen Dee Williams provides the first full history of Black Catholic nuns in the United States, hailing them as the "forgotten prophets" of Catholicism and democracy. Drawing on oral histories and previously sealed church records, Williams traces how Black sisters' struggles were informed by and intersected with secular freedom movements. For Black Catholic women and girls, embracing the celibate religious state constituted a radical act of resistance to white supremacy and the sexual terrorism built into the nation's systems of chattel slavery and segregation. Williams shows how Black sisters--such as Sister Mary Antona Ebo, who was the only Black member of the inaugural delegation of Catholic sisters to travel to Selma, Alabama, and join the pivotal Black voting rights marches of 1965--were pioneering Black religious leaders, educators, healthcare professionals, desegregation foot soldiers, Black power activists, and womanist theologians. In the process, Williams calls attention to women's religious life in the Roman Catholic Church as a stronghold of white supremacy and racial segregation--and thus an important battleground in the long African American freedom struggle.
In Subversive Habits, Shannen Dee Williams provides the first full history of Black Catholic nuns in the United States, hailing them as the forgotten prophets of Catholicism and democracy. Drawing on oral histories and previously sealed Church records, Williams demonstrates how master narratives of women’s religious life and Catholic commitments to racial and gender justice fundamentally change when the lives and experiences of African American nuns are taken seriously. For Black Catholic women and girls, embracing the celibate religious state constituted a radical act of resistance to white supremacy and the sexual terrorism built into chattel slavery and segregation. Williams shows how Black sisters—such as Sister Mary Antona Ebo, who was the only Black member of the inaugural delegation of Catholic sisters to travel to Selma, Alabama, and join the Black voting rights marches of 1965—were pioneering religious leaders, educators, healthcare professionals, desegregation foot soldiers, Black Power activists, and womanist theologians. In the process, Williams calls attention to Catholic women’s religious life as a stronghold of white supremacy and racial segregation—and thus an important battleground in the long African American freedom struggle.
“When you say, ‘Black is Beautiful,’ what in fact you are saying . . . is: Man, you are okay as you are; begin to look upon yourself as a human being.” With such statements, Stephen Biko became the voice of Black Consciousness. And with Biko’s brutal death in the custody of the South African police, he became a martyr, an enduring symbol of the horrors of apartheid. Through the lens of visual culture, Biko’s Ghost reveals how the man and the ideology he promoted have profoundly influenced liberation politics and race discourse—in South Africa and around the globe—ever since. Tracing the linked histories of Black Consciousness and its most famous proponent, Biko’s Ghost explores the concepts of unity, ancestry, and action that lie at the heart of the ideology and the man. It challenges the dominant historical view of Black Consciousness as ineffectual or racially exclusive, suppressed on the one side by the apartheid regime and on the other by the African National Congress. Engaging theories of trauma and representation, and icon and ideology, Shannen L. Hill considers the martyred Biko as an embattled icon, his image portrayals assuming different shapes and political meanings in different hands. So, too, does she illuminate how Black Consciousness worked behind the scenes throughout the 1980s, a decade of heightened popular unrest and state censorship. She shows how—in streams of imagery that continue to multiply nearly forty years on—Biko’s visage and the ongoing life of Black Consciousness served as instruments through which artists could combat the abuses of apartheid and unsettle the “rainbow nation” that followed.
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