Number one, the "planning community," if we can call it that, lacks a language and a consciousness for womanist methodology. No one, to date, has articulated this theoretical model/methodology in theory or practice, and, unfortunatley, this blogspace is simply not an ideal or safe place for starting a serious dialogue about womanist-talk or womanist methodology. Planners and students of planning have a limited and squeamish vocabulary for discussing and demystifying gender (albeit, this same critique could be applied to many disciplines and publics). Check out planning proficiences of feminist epistemologies, methodologies and frameworks by asking a planning academician or practitioner what s/he thinks about what feminists have said about planning and you'll see what I'm talking about. For those truly interested in learning more about womanist-talk and methodology (in addition to reading my dissertation when it is done), I suggest checking out the following authors/sources on womanism:
-Emilie M. Townes (my former seminary professor), Womanist Ethics and the Cultural Production of Evil. Palgrave MacMillan, 2006.
-Nikol G. Alexander-Floyd and Evelyn M. Simien, "Revisiting 'What's in a Name?" Frontiers, Vol. 27, No. 1, 2006.
-Clenora Hudson Weems, Africana Womanism: Reclaiming Ourselves. Bedford Publishers, 2003.
-Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk. Orbis, 1996.
-Katie Geneva Canon, Katie's Canon: Womanism and the Soul of the Black Community. Continuum, 1995.
Secondly, getting agreement on womanist methodology is not an easy thing to do. The womanist methodology that I am working on is tailored to my dissertation, which is titled, "Troubling City & Planning Discourses: A Womanist's Analysis of Forty-Five Years of Planning in Springfield, Massachusetts (1960-2005)." I might use a different methodological approach for a different project. For my dissertation, I am using womanist consciousness as a hermeneutical-analytical tool to examine and explore planning texts and discourses about the local black community. My approach is grounded in historiographical methods of late nineteenth and early twentieth century black scholars who resisted white representations of black culture and life. FYI, I am an ex-clergywoman (by choice) and my training and experience in Christian theology, with a strong interest in black liberation theology and preaching, has informed this particular methodological stance (go figure!). Since I am still writing, I am somewhat protective of unfinished works, so what I have given you here is the most that I am willing to give out at this point. On the other hand, I do have a trusted community of friends and scholars, apart from my committee, that I talk with on a regular basis. I recommend that doctoral students create these types of dialogical communities for themselves (learned that in law school).
I will, however, offer a little more for the benefit of those who are curious about womanist-talk in general. The term "womanist" resurfaced in the 1980's with the publication of Alice Walker's book, In Search of Our Mother's Gardens (1983, Harcourt Brace). It is a term that comes out of black life and culture: a "womanish" girl is recognized by her elders or other community members, i.e., "She is so womanish!" A womanish girl is perceived as mature (serious) well beyond her years. She has knowledge/insight that other girls her age don't have. Often, she might be told, "You've been here before." Perhaps, a black girl/woman will embrace this consciousness about herself, but that is not a given, she must embrace and name it for herself. Typically, feminists do not enter into feminism with this socio-critical and/or prophetic self-awareness. The identities-practices of feminism, even in its third-wave/phase, are most accessible in the academy, are often legitimized with the privileges and statuses that are associated with academic and institutional lifestyles and rhythms. These feminist identities-practices are not readily available to those who are not privy to the academy for one reason or another. Being a feminist, therefore, is often validated by the possession and/or knowledge of abstract theory that finds its most vivid expression in the academy or institutional structures. Being womanist, and the subsequent acting out of womanist sensibilities as a matter of political engagement, is born and nurtured from within and with the organic knowledge and support of trusted others; it requires no formal organization whatsoever.
Well, hope this helps. Gotta go for now.
annalise fonza,
PhD Candidate
University of Massachusetts-Amherst
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