An Introduction to Womanist Biblical Interpretation

by Nyasha Junior

An Introduction to Womanist Biblical Interpretation provides a much-needed introduction to womanist approaches to biblical interpretation. It argues that womanist biblical interpretation is not simply a byproduct of feminist biblical interpretation but part of a distinctive tradition of African American women's engagement with biblical texts. While womanist biblical interpretation is relatively new in the development of academic biblical studies, African American women are not newcomers to biblical interpretation.

Written in an accessible style, this volume highlights the importance of both the Bible and race in the development of feminism and the emergence of womanism. It provides a history of feminist biblical interpretation and discusses the current state of womanist biblical interpretation as well as critical issues related to its development and future. Although some African American women identify themselves as "womanists," the term, its usage, its features, and its connection to feminism remain widely misunderstood. This excellent textbook is perfect for helping to introduce readers to the development and applications of womanist biblical interpretation.

Genres: Theology, Feminism, Religion, Nonfiction, Race, Womens, Faith

180 pages, Kindle Edition

First published October 30, 2015

Reviews

[KA · Rating 5 out of 5]

A solid introduction to womanist biblical criticism, of which there is, apparently, a real dearth. I especially appreciate Junior's historical paradigm of womanism, which links womanism primarily not to feminism, but to early black women's thinking and preaching. She also shows how the academy tends to blur the boundaries between womanist theology--and related disciplines--and womanist biblical scholarship.

[Jade · Rating 4 out of 5]

Super helpful book in understanding the history and context of womanist theory and interpretation. I appreciated how approachable the book was written since so many scholars tend to write in language that feels unapproachable and condescending. I think her final chapter was very useful in helping flush out the lens in which she wrote the book. I’m excited and curious about the growth on understanding of womanist and intersectional feminist work in religious and theological interpretations.

[Steven H · Rating 5 out of 5]

MUCH MORE THAN JUST AN “INTRODUCTION” TO THE FIELD

Nyasha Junior is Assistant Professor of Hebrew Bible at Temple University. She wrote in the Preface to this 2015 book, “I am an African American woman, a Hebrew Bible scholar, and teacher, and I wish that I had been able to read an introduction to womanist biblical interpretation when I was in graduate school… As a professor, I find that there are still relatively few resources on womanist biblical studies that I can use with my students. I am writing this book for anyone who is interested in womanist biblical interpretation but especially for the graduate student who is scouring the library and searching for some introductory material on this subject.”

She explains in the Introduction, “Womanist biblical interpretation is relatively new in the development of academic biblical studies, but African American women are not newcomers to biblical interpretation. The purpose of this book is to provide a brief introduction to womanist biblical interpretation with relevant background on feminist biblical interpretation, feminism, and womanism. It sketches the history of womanist biblical interpretation and analyzes critical issues related to its development and future… It argues that womanist biblical interpretation is not merely an offshoot of feminist biblical interpretation but part of a distinctive tradition of African American women’s engagement with biblical texts.”

She also reveals, “I do not identify myself as a feminist or as a womanist. I do not find these terms to be useful for my personal identification, especially since they are burdened by so many conflicting assumptions… Instead of a one-word litmus test, I prefer that someone ask me directly about my contributions to scholarship, teaching, or service to the academy and other communities. Who I am as a biblical scholar and as an African American woman informs what I teach and what I research, but neither can be reduced to a single descriptor.” (Pg. xxi)

She observes, “The fact that African American women do not have documents such as The Woman's Bible and explicit biblical commentary on biblical texts plays a role in the neglect of their biblical engagement. African American women’s use of biblical texts served to assert their agency, their humanity, and their legitimacy within ministry and leadership within a society that devalued them. They brought their lived experience as African American women with them as they engaged biblical texts to address their unique situation as both women and as African Americans.” (Pg. 41)

She points out, “The use of the Bible in womanist religious studies scholarship varies greatly. While some of these scholars acknowledge the historical and ongoing importance of the Bible in African American Christian communities, they do not commonly use biblical texts as source material. Even among those scholars who engage biblical texts, most do so in very limited ways… Of course, it is important to acknowledge that these scholars are not biblical scholars and that their research question do not require extensive engagement with biblical texts. In contrast, biblical studies treats biblical texts along with other ancient Near Eastern literature and material culture as its principal source material. Another of the distinctive features of womanist scholarship in religious studies is the frequent use of the lived experience of African American women as a source.” (Pg. 59-60)

She notes, “there is no single, clear approach to womanist work within religious studies, partly because religious studies includes a range of diverse disciplines… Yet the grouping of these scholars together as womanists and the assumption that all African American women scholars are womanists may contribute to the marginalization of African American women in the academy by not allowing them to label themselves and their work as they wish but instead pigeon-holing them by their gender and ethnicity… Nevertheless, womanist scholars in religious studies have become conversation partners for womanist biblical scholars… many of the issues and challenges facing womanist religious studies scholarship remain relevant for womanist biblical studies because womanist scholarship in religious studies is frequently cited in womanist biblical scholarship.” (Pg. 74)

She explains, “Some womanist biblical scholars refer to their own experiences as helping them to be aware of the importance of addressing issued from an intersectional perspective or to deal with overlapping and multiple oppressions such as racism, classism, and sexism. Womanist scholarship’s emphasis on multiple oppressions is not merely a response to feminist biblical interpretation. Such an emphasis emerges from the lived experience of African American women. Nevertheless, womanist biblical scholars have engaged the scholarship of feminist biblical scholars and their focus on gender and power. Thus, the concern with multiple oppressions dovetails with that of feminist biblical interpretation.” (Pg. 114-115)

She acknowledges, “often, the work of womanist biblical scholars involves generalizations that do not acknowledge the paucity of womanist scholarship in biblical studies. Womanist biblical interpretation does not have a clear definition or a consensus regarding key characteristics. Furthermore, currently, it does not involve any debate regarding a definition or characteristics. Based on scholarly output and activity within the scholarly guild, womanist biblical interpretation has had minimal impact on the discipline of biblical studies so far. I hope that my contribution in this book helps to stimulate further conversation about womanist biblical interpretation and potential areas for growth and development.” (Pg. 120-121) Later, she adds, “Granted, some might argue that white women should not use the term [womanist], given its significance for African American women. Yet restricting the approach to African American women reinforces the notion that womanism is a statement of personal identity rather than a scholarly approach. Thus womanist biblical scholarship will remain marginalized as there will not be enough scholarly production for it to become a recognized element within mainstream biblical studies.” (Pg. 124)

She summarizes, “My aim in this book has been to introduce womanist biblical interpretation that centers on its history and development rather than treating it as merely ancillary to feminist biblical interpretation… Understanding womanist biblical interpretation from a historical perspective contributes to African American women’s intellectual history and to the history of biblical interpretation.” (Pg. 122) She adds, “I do not regard this book as an indictment of womanist biblical scholarship but an effort to understand its development and current uses as something more than a by-product of feminist biblical interpretation… I hope that scholars will not relegate the work of African American women biblical scholars to the last week of class or the supplemental bibliography but will be encouraged to seek out the work of more African American women… Furthermore, I hope that fewer African American women will be assumed to be womanists.” (Pg. 130-131)

While certainly an excellent “introduction” to the field, Ms. Junior’s book is also a thoughtful and perceptive analysis of the subject; this book will accordingly be of great interest to both those seeking an “introductory” book, but also to those familiar with the material, but interested in her observations about the field.

[Erin Sigmund · Rating 3 out of 5]

Nyasha Junior's book was a helpful overview on the concurrent and intersecting histories of feminism, womanism, feminist biblical interpretation, and the few instances of womanist biblical interpretation. Concluding with a critique of womanist scholarship was, for a non-fiction work, an unexpected plot twist. While helpful, Junior's work felt too far repetitive for a graduate-level read and would be more suited for use in an undergraduate environment which, admittedly, was her audience though I was reading for graduate work and could stand to be condensed. Junior does, however, offer instructions within her introduction on how to employ only certain sections of the book in order to "get to the good stuff" so some repetition may have been necessary when considering audiences who may only be reading one or two chapters of the whole. The work also serves as an excellent chronological bibliography of feminist and womanist thinkers and their primary works. I know that I will refer back to it in order to find other resources.

[Megan · Rating 3 out of 5]

This wasn’t everything I was hoping it would be. But I think I came in to reading it with incorrect expectations. This text provides a history and starting off point for the study of womanist theology. It explains what it is. The text also provides a number of authors and titles that engage in womanist theology for further study. It appears to be a really valuable introductory text. I am looking forward to following all the leads that it has provided.

[David Smith · Rating 4 out of 5]

A Solid History of Womanist Interpretation

The author is keen regarding classification and identification within the womanist movement. Thus, the book is not a womanist perspective, but a history of the waves and perspectives within womanist biblical interpretations. It is an excellent guide and one that should not be lost, or glossed over, but taken for what is meant to represent.

[Naomi · Rating 4 out of 5]

a critical review of existing womanist Biblical interpretation at the time of writing, Nyasha Junior puts forward great points for consideration in the development and growth of womanist Biblical interpretative frameworks.

[Jamey Yadon · Rating 4 out of 5]

A very good introduction to a body of scholarship. After reading it, I have a much clearer picture of womanism and of the confusion that surrounds the term.

[Margaret]

4/8/20 Available on Amazon for Kindle for $1.99

[Ancella Abrams · Rating 5 out of 5]

Very good book I learned alot about womanist and how it relates to biblical interpretation.

[Brynna]

*recommendation from Foundations in Bible professor while talking about racial and ethnic biblical criticism

[Jennifer · Rating 5 out of 5]

This was about the research topic. I learned a lot. Thank you.

[Gael Browne · Rating 4 out of 5]

A very thorough and helpful introduction to Womanist Biblical Interpretation, read in anticipation of a Black Theology module essay on ‘Womanist Insights for the Church’s Interpretation of the Gospel’.

It’s made me want to read more, and I will be delving into the bibliography just as soon as the essay is done…!

[Tristan Sherwin · Rating 4 out of 5]

This a seriously good resource from Professor Nyasha Junior, tracing the development and distinctiveness of Womanism and Womanist interpretation in comparison with the trajectory of the feminist movement.

Clearing away the misconceptions, Junior’s exploration helps to demonstrate the breadth and history of womanist engagement with the Biblical texts. She provides a fascinating survey of the work of the women that have generated the movement and it’s diversity (in turn, greatly increasing my “must read” list), and critiques both the positives and negatives of their contributions to Biblical interpretative methods. Concluding the book, Juniors adds her own poignant assessment and reflections on the future of Womanism.

There’s much I took away from this survey. Most of all, I’m reminded again—especially as a white, British, male—of how imperative it is to listen to the voices and experiences of others as I view the world around me; including when I engage with the Bible. These voices are needed to pull us away from our myopic tribalism, and are prophetic in exposing our systematic evils.

Nyasha Junior’s *An Introduction to Womanist Biblical Interpretation* has introduced me to stories and voices of many that I have been ignorant of; stories that have not been made available to me through other streams of scholarship. And for that, I am extremely grateful. Thank you Professor!

Also, as an aside, out of all the books I’ve read the past few years, this certainly has best cover design!

—Tristan Sherwin, author of *Love: Expressed*

[Emily · Rating 5 out of 5]

Sometimes you don't even know what you don't know.

This book helped me become aware of how little I know about womanist thought in general, and womanist biblical interpretation more specifically. Junior's writing is clear & concise - Great for an introductory book. She traces African American women's interpretation of & engagement with biblical texts, linking womanist biblical interpretation to these long traditions. By positioning womanist thought & biblical interpretation in this history, Junior deemphasizes its connection to feminist thought. This is good & important because feminism in the US has close historical ties to white women & racist thought. I suspect it's easy for (white) feminists to privilege the links between womanism and feminism over the links to African American women's traditions, and this book was a helpful corrective (to me, a white feminist).

Junior's book was enjoyable to read and it gave a clear introduction to womanist biblical interpretation. It will be important to biblical studies in general and it will be helpful for upper division undergraduate and graduate courses.

Readers with an interest in womanist thought, religious studies, and biblical studies would be well-served be reading this book.

[Steve Wiggins · Rating 5 out of 5]

This is an excellent introduction to an area that few biblical scholars know well. It is easy to assume that all women scholars are feminists--not a valid assumption--and it would be equally simple (and simplistic) to assume that all African American women are womanist. Junior demonstrates that this easy equation does not truly fit the facts. Tracing the history of both feminism and womanism in and outside biblical studies, she provides a concise guide to a complex topic. Junior also suggests, quite reasonably, that one's interpretative method is not the same as her ethnicity. Applied larger this would be a very important lesson for biblical scholars to digest. I wrote a few other thoughts about her book on my blog as well: Sects and Violence in the Ancient World.

[Mills College Library]

220.6082 J955 2015