RELIGION AND WOMANISM IN THE LIVES OF CENTRAL TEXAS AFRICAN AMERICAN BAPTIST WOMEN A Dissertation by DEIDRA ROCHELLE TURNER Submitted to the Office of Graduate Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 2007 Major Subject: Sociology RELIGION AND WOMANISM IN THE LIVES OF CENTRAL TEXAS AFRICAN AMERICAN BAPTIST WOMEN A Dissertation by DEIDRA ROCHELLE TURNER Submitted to the Office of Graduate Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Approved by: Co-Chairs of Committee, Barbara Finlay Joseph Jewel Committee Members, Giovanna Del Negro Sarah Gatson Head of Department, Mark Fossett August 2007 Major Subject: Sociology iii ABSTRACT Religion and Womanism in the Lives of Central Texas African American Baptist Women. (August 2007) Deidra Rochelle Turner, B.A., Texas Christian University; M. Ed., The University of Georgia Co-Chairs of Advisory Committee: Dr. Barbara Finlay Dr. Joseph Jewell African American Baptist churches are not known as bastions of sexual equality. The dominance of males in the pulpit and the conservative and literal interpretation of the Bible often support this idea. African American women, however, were influential in building and expanding the role of the African American church as well as their role within the church, and they remain the greatest percentage of the congregation. African American women, particularly those with a high level of religious commitment, utilize their religious beliefs to construct their ideas of womanhood and those religious beliefs may be shaped by an underlying womanist ideology. This dissertation offers insight into understanding the tension between the perceived sexism in the African American church and women’s continued work in their congregations and utilization of their religious beliefs. Twenty women between the ages of 25 and 55 were encouraged to tell their stories about their experiences with religion in interviews. Each woman’s interview focused on her religious beliefs and church involvement past and present, how her beliefs and activities affected how she felt about herself, and her opinion of women’s iv influence in the church. Transcripts of the interviews were analyzed for perceptions of self, inequality, power and a connection with womanism. In speaking to each woman could be found the tenets of womanism wrestling with conservative religious beliefs. Despite their church’s conservative environment, the participants attributed their positive self-regard to their faith. Strength, independence, leadership, independent thinking and being community minded were attributes these women sought to emulate and pass on to others. While the participants understood themselves to be equal to men and capable of wielding the power of influence, at the same time there is contentment with or tolerance for the current male dominant structure of their church. This is due to a belief in a hierarchical system of control at home and church, referred to as the ‘God-head hierarchy’. God controls all, man answers to God and woman answers to man. The complexity of womanhood shows as they try to negotiate and interpret their religious ideas with their personal experiences. v DEDICATION This dissertation is dedicated to the countless family members and friends that continuously encouraged me. To my husband, Darron, thank you for being a rock and a sounding board. To my parents, James and Queen, thank you for instilling in me a strong belief system and for being role models of faith. To Karen Atchison, thank you for giving me a place to study and fellowship and for being a constant resource. To My Brothers: Earl, John Desmond, Kavin, Darrell, Daryl, Tony and Willie To The Sisters: Sister Annie Lee Botts, Sister Audrey Thompson, Sister Audrey Botts, Sister Naomi Brazzell, Sister Rosia Lee Samuel, Sister Doris Jean Bullock, and Sister Billie Jo King To My Sisters: Sheryl, Shalonda, Trinia, Dawn, Roslynn, Mona, Damali, Djuana, Aisha, Leigh, Zoranna, Rachel, Nury, Tiffany, Lisa and Pam To The Sisterhood: Alpha Kappa Alpha Sorority, Incorporated Thank you for the wisdom and guidance. Thank you for the laughter and support. Thank you for being my heroes and sheroes. To the village that has raised this child, I will always be in your debt. May I give back as much in my lifetime as you have given to me. vi ACKNOWLEDGEMENTS I would like to acknowledge several people for helping me during my doctoral work. I would like to thank Dr. Barbara Finlay, Dr. Joseph Jewell, Dr. Sarah Gatson, and Dr. Giovanna Del Negro for serving on my committee and ushering me through this process. I owe a debt of gratitude to Dr. M. Fran Huckaby for her invaluable advice and assistance. She shines a light in dark places. I wish to thank Dr. Cornell Thomas for his support and encouragement. He saw this day when I was still an undergraduate. Many thanks are owed to Dr. Morrison Wong for being a resource and a listening ear. Thank you to the women of Hearne and Fort Worth for sharing your lives with me. Your stories were enlightening and an inspiration. Finally, my appreciation goes out to the faculty, staff and students in the Department of Sociology at Texas A&M University for challenging me to work harder and dig deeper. vii TABLE OF CONTENTS Page ABSTRACT…………………………………………………………………… i DEDICATION………………………………………………………………… v ACKOWLEDGEMENTS……………………………………………………. vi TABLE OF CONTENTS………………………………………………………. vii CHAPTER I INTRODUCTION……………………………………………… 1 I LITERATURE REVIEW………………………………………. 6 Social Construction of Gender…………………………………. 6 Intersectionality………………………………………………… 8 Womanism and Womanist Theology…………………………… 10 African Americans and the Protestant Religion………………… 13 African Americans and the Baptist Church…………………….. 15 African American Women and Sources of Power…………….... 16 African American Women and Barriers to Power……………… 20 Conservative Attitudes and Women’s Roles………….………… 23 Self-Identity and Religion………………………………………. 26 Purpose and Research Questions………………………………… 28 I METHODOLOGY………………………………………………. 30 Sample……………………………………………………………. 30 Location of the Churches………………………………………… 3 Data Colection…………………………………………………… 34 Analysis…………………………………………………………. 35 IV RESULTS………………………………………………………… 36 General Church Experience……………………………………… 36 Robertson County Participants (Hearne)………………………… 37 Tarrant County Participants (Fort Worth)………………………… 41 Womanism Part 1………………………………………………… 4 viii CHAPTER Page A Black Feminist or Feminist of Color…………………... 45 Trying to be Grown Up………………………………….. 48 Womanism Part 2………………………………………………… 50 Loves Other Women……………………………………… 51 Apreciates Women’s Culture…………………………… 54 Wife………………………………………………. 54 Mother……………………………………………. 58 Committed to Survival of Entire People…………………. 60 Church Isues………………………………….…. 62 Traditionaly Capable……………………………………. 67 Church Leaders: Deacons, Ministers, and Pastors… 70 Church Control…………………………………… 74 Womanism Part 3………………………………………………. 76 Loves Herself. Regardles……………………………… 7 Respect…………………………………………………… 78 Womanist Viewpoint in the Biblical Text……………………….. 82 Findings…………………………………………………………. 85 V CONCLUSION…………………………………………………. 91 REFERENCES………………………………………………………………..…. 96 APPENDIX A ……………………………………………………………………. 102 APPENDIX B…………………………………………………………………….. 103 APPENDIX C…………………………………………………………………….. 104 APPENDIX D……………………………………………………………………. 106 APPENDIX E……………………………………………………………………. 107 VITA……………………………………………………………………………… 109 1 CHAPTER I INTRODUCTION My family moved to Houston when I was nine. It was then that church became a major part of our upbringing. We joined a very conservative Baptist church. My father, who previously did not attend church, became active, which prompted greater attendance for everyone. As my father moved from choir member to deacon to minister, our attendance was mandated each time the church door opened, whether for a service of some kind, piano lessons or cleaning the church. Not only our schedule but our lifestyle changed dramatically due to this church’s teachings. Women were not allowed to wear what pertained to a man (Deuteronomy 22:5), which meant tossing all my pants and shorts in the trash. When cleaning the church, I had to stand at the bottom of the steps while vacuuming the pulpit, because women were not allowed in this space (I Timothy 3:2). We were asked not to eat certain foods (Leviticus 11) or cook on Sunday (Exodus 35). Because the husband is the head of the household, the pastor did not allow his wife to work, and my mother soon followed suit (Colossians 3). I was often brought before the congregation to verbally verify that I was still a virgin (I Corinthians 6:18). Services were boisterous, full of shouts of praise, dancing in the spirit, and speaking in tongues; and for the most part we were close knit. Yet, I found myself constantly challenging my Sunday School teachers, looking for the exception to the rule. “If men shouldn’t wear This dissertation follows the style of American Sociological Review. 2 earrings, why were they asked to bring them to Aaron when he was making the golden calf (Exodus 32:2)?” As I entered college, I quickly began shedding the traditional readings of the biblical text and sought not only new answers but new questions. In reading womanist works about black women in various denominations and also reading womanist theology, I began to wonder if the women written about in these books resembled the women with whom I attended church. My assumptions about who they were and what they believe, these women working faithfully in conservative churches, prompted me to direct my research towards them. Regardless of age, women normally outscore men on measures of religiousness, and church involvement is more closely related to life satisfaction for blacks than for whites (Ellison 1993; Ozorak 1996). Also, religion has played a significant role in the history of African Americans, and women continue to make up the majority of the congregation. For these reasons it would seem to bear importance on self-definition in African American women. As a result, the analytical framework must bring together this area along with others to generate a more complete story of factors that determine how African American women define themselves as women and the relative importance of those factors. Also, womanist writers such as Patricia-Ann Johnson have noted that in order for womanism to thrive, it must move beyond academia and become a part of daily conversations with African American women. A starting point of common ground in moving discussions of womanism and womanist theology must be found.