Kwanzaa and Christmas: a Womanist Reflection on Elizabeth's Journey
In the sacred canon of Biblical heroines, the New Testament narrative of Elizabeth unfolds as a profound journey of resilience, divine purpose and spiritual alignment that intersects with the harvest principles of Kwanzaa. Interpreting this story through a womanist lens reveals striking parallels that enrich the symbolic essence of this modern celebration. As we unravel the threads that interweave Elizabeth’s journey with Kwanzaa principles, we unearth the convergence of culture and faith.
The Fabric of Shared Sisterhood
At the core of Elizabeth’s story resounds the principle of Umoja – unity. Her journey becomes a living testament to unity as generations converge: Elizabeth an elderly matriarch and Mary, a young maiden, bonded in divine sisterhood that defies convention or circumstance. As a womanist scholar, Emilie Townes affirms, “the importance of community and relational nature of our lives are key aspects of womanist thought. It matters with whom we relate and how we relate with people, ideas, and movements.”[1] This intergenerational unity mirrors the collective spirit Kwanzaa seeks to nurture.
Self-Determination in Defiance of Norms
Echoes of Kujichagulia, the principle of self-determination, reverberate boldly as Elizabeth flouts societal norms, choosing a name outside of expectations for her divinely promised son. In this act of defiant self-naming, she models determination to shape a destiny aligned with conviction. Womanism celebrates this brand of audacious resilience, reinforced by scholar Diana Hayes’ assertion that, “Black women exhibit … an irrepressible determination to deflate pretense, a courageous perseverance demanded for survival.”[2]
The Communal Harvest of Shared Responsibility
In welcoming Mary, Elizabeth shoulders the divine responsibility of bolstering another woman equally navigating an inexplicable calling. Her actions epitomize Ujima’s emphasis on collective responsibility and interconnectedness. As womanists emphasize, shared struggle sows strength and purpose when communal bonds fortify collective work. Cultural critic, Alice Walker, affirms that “womanist is to feminist as purple is to lavender,” implying a richer, more seasoned hue. Likewise, Elizabeth’s actions coloring outside conventional gender roles, suggest a richer communal responsibility.
Purpose Woven Through a Story of Creative Resilience
Purpose reverberates boldly in Elizabeth’s recognition of a divine hand guiding this unexpected pregnancy. By embracing what womanist scholar, Cheryl Kirk-Duggan calls, “creative imaginings,” Elizabeth models the principle of Kuumba – creative manifestation.[3] And through fiercely safeguarding her family’s authentic path, Elizabeth puts flesh on the Nia principle of corporate purpose and vocation. This determination echoes womanist pioneering foremother, Jarena Lee’s proclamation, that “God has claims on me to preach the gospel.” Elizabeth’s actions model resolute pursuit of divine purpose however it unfolds.
Weaving a Cultural and Spiritual Tapestry of Meaning
Viewing Elizabeth’s journey through a womanist theological lens enriches cultural celebrations like Kwanzaa and even Christmas, weaving spiritual resonance with principles of collective responsibility, creativity, and shared sisterhood against the sociopolitical backdrop of their day. As scholar Diana Hayes concludes, womanism offers a more universal ethic, an “inclusive rather than an exclusive view of humankind.”[4] May we mirror this ethic in crafting inclusive cultural and spiritual celebrations that honor the diversity of human experience while cultivating social justice.
The website, https:misogynoir2mishpat.com/ provides additional video resources.
Dr. CL Nash for the Misogynoir to Mishpat (M2M) Research Network (c) 2023
Additional Resources
Womanism Explained:
[1] Emilie Townes, In a Blaze of Glory: Womanist Spirituality as Social Witness. Abingdon Press, 1995, p. 97
[2] Diana Hayes, And Still We Rise: an Introduction to Black Liberation Theology. Paulist Press, 1996, p. 23
[3] Cheryl Kirk-Duggan, Exorcising Evil: a Womanist Perspective on the Spirituals. Orbis Press, 1997, p. 105.
[4] Hayes, p. 32