By Joy R. Bostic
African-American girl Mysticism: 19th Century non secular Activism is a crucial book-length remedy of African-American lady mysticism. the first matters of this booklet are 3 icons of black girl spirituality and non secular activism - Jarena Lee, Sojourner fact, and Rebecca Cox Jackson.
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Additional info for African American Female Mysticism: Nineteenth-Century Religious Activism
R. Bostic, African American Female Mysticism © Joy R. Bostic 2013 28 African American Female Mysticism the antagonism Western Christianity has expressed against the body in general. This antagonism and symbolic violence are both entrenched in the either/or dichotomous structures embedded in the matrix of domination and inform activities of direct and symbolic violence meted out against female, poor, and darker-skinned persons. 3 Those who are less economically well-off have also been demonized and considered to be childlike and incapable of self-supervision.
Diverse social activities make up the various fields. Fields operate according to particular interests, strategies, and legitimating authorities. The various fields include social, political, economic, and religious spaces. 19 In turn, social agents interact within social fields, that is, engage in social practice through habitus. Practice is bodily practice that takes place in the social world. Individuals and groups develop and practice strategies that are appropriate to meet their material and social needs.
43 Bourdieu states: The conjuncture capable of transforming practices is constituted in the dialectical relationship, between, on the one hand, a habitus . . 44 12 African American Female Mysticism Thus, while Bourdieu agrees that social actors can affect transformation and change he, nevertheless, argues that it is a determinate response to which the social agent is already predisposed. 45 Although I also reject Bourdieu’s determinism as too limiting for fully examining nineteenth-century black women’s agency, I would argue that Bourdieu’s concept of the dialectical relationship between habitus and objective events or conditions that affect black women’s lives might prove helpful.
African American Female Mysticism: Nineteenth-Century Religious Activism by Joy R. Bostic