What is Womanist Theory and Why Did it Develop?

Published 22 Jun 2017

Generally described, womanist theology is a category of spiritual and ethical illustration in which yesteryear and current perceptions of African-American women are fetched into decisive discussion with the mores of Christian theology. Womanist theory offers approaching into matters facing African-American women. Womanist conjectures avow and reshape the lived occurrences of African-American ladies. African American women researchers widened these notional structures to more correctly represent the African-American woman’s stance. Womanist or Black feminist contemplation are opinions shaped by black women that express and explain the Black woman’s outlook.

This theoretical perspective tackles African American women’s right to self portray, reports for the experiences of numerous tyrannies, and accepts the inimitability of each woman’s ride. Womanist epistemology is rooted in the faith that solid experiences are reasons of meaning and that conversation is employed in evaluating knowledge alleges. In addition, it supposes that an ethic of regarding and that a principle of individual responsibility are initiated in this method.

Mental fitness is an increasing angst for Black women. Problems of gender, humankind and division partake to Black women’s mental health standing. Over-strained and over-extended, Black women are always beleaguered by tension. In reply, a womanist schema is suggested to deal with Black women’s mental health requirements (Burrow, 1998). A womanist research program is desirable to contribute to the system of recognizing the invigorating purpose of spirituality in Black women’s existences. Hence, mental health for Black women is a knack of self-mending, and spirituality puts in a key part in the upturn of their mental health and comfort. The bond between theology and mental health permits Black women to remain on life’s track even with barriers.


Burrow R. Jr. (1998), Enter Womanist Theology and Ethics, The Western Journal of Black Studies, Vol. 22 No. 1, p. 19.

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