Connor, Kimberly Rae. almost pristine

Connor, Kimberly Rae. Conversions and Visions in the Writings of African-American Women. Knoxville, TN: The University of Tennessee Press, 1994.

Connor’s best insights lie in her integration of existing religious, literary and psychological theories of conversion in literature; she bridges a number of critics and theologians in her work to argue that twentieth century black women’s literature has evolved directly out of a religious consciousness that is at the center of African American culture. Key themes and elements include: the exercise of spiritual awakening through the exertion of personal will and responsibility (34-35); the concept of a “sacred story,” an anthropological reality of storytelling through which people understand themselves and the world and their relation to larger forces (9); a definition of spirituality as an experience of the transcendent and of moral laws that are not yoked to an organized religion or belief in deity/deities (38); the importance of “relational identity” and social responsibility, evident in current narratives through parallels between “converting” to feminism and/or civil rights and religious conversions (41); liberation theology that emphasizes “divinity as a resilient, healing power” (272); and, as relates to my chapter, critical links between Walker and visionary black women’s theologies (247).

Phew.

Reflections and relationships:

Connor’s historical narrative evokes, for me, these texts’ belief system—that generations are in flux with each other, that these texts are a part of a spiritual whole and a pattern of growth within culture, as much as they express a singular artistic vision.

Because of this scriptural power, transcendence, consciousness and self-perception, a sacred story closely parallels what I have called a “spiritual allegory”—a story that targets people’s lives toward the “’great powers’” and “may carry the authority of scripture” (9). It would also be useful to explore the term “sacred story”—why pursue “spiritual allegory” if I don’t have to?

It would be useful here to clarify whether there are (I’m sure there are) significant differences between womanist and feminist definitions of “spirituality”—like the question the woman (Jill?) asked me at the WIP the other day.

Black women writers have taken up the radical re-envisioning of this sort of narrative, which also links the mysticism to African traditions (25-26). It is a mysticism with conventions. Doc Serge does not take on the responsibility, but The Salt Eaters debates this continuity within the tradition of African American religious consciousness as Connor articulates it.