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Womanism or womanist, as it was originally coined in 1983, was crafted by novelist Alice Walker in her book In Search of Our Mothers’ Gardens: Womanist Prose to define expressions of black feminism and the feminism of other women of color. Since its creation, Walker's definition of womanist has come to encompass many contours and dimensions.

In theory, womanism affirms and articulates a standpoint emanating from the social change experiences of black women and other women of color such as the Combahee River Collective and the Black Women's Health Project, as well as the undertakings of Harriet Tubman to negotiate passage on the Underground Railroad. Although Walker's original dictionary-style definition of womanism commented on the uniqueness of black women's experiences, expressed some of the similarities and differences between black women and other women of color, and addressed the relational bond shared between black men and women, the instructive wisdom resides in what it did not define.

This ambiguity forms the enduring and defining feature of womanist thought. This ambiguity has provided fertile ground from the mid-1980s forward for women of color from a host of disciplines to use the term for articulating and theorizing their existence in the world. Seminal works that have adopted the term and utilized it to represent theoretical, political, and spiritual frameworks that differ in significant ways from feminism, yet are not wholly incompatible with it, include that of Patricia Hill Collins, Elsa Barkley-Brown, Layli Phillips, Rochelle Brock, Chela Sandoval, and Gloria Anzaldúa.

Four Dimension of Womanist Theory

Womanism encompasses philosophic and cultural elements central to both Afrocentric and feminist theories. Collins argues that womanist thought does not seek to raise consciousness but rather seeks to affirm and rearticulate a consciousness that already exists. She characterizes four dimensions of womanist theory, known as the Afrocentric feminist epistemology, which includes (1) concrete experience as a criterion of meaning, (2) use of dialogue in assessing knowledge claims, (3) an ethic of caring, and (4) an ethic of personal responsibility. Embedded within these four dimensions are the intertwining realities of race, class, and gender that human beings experience in society on a daily basis. In fact, it is possible to illustrate these intersections with a triangle such that race, class, and gender form the intersecting lines of the reality and the womanist perspective views these realities from within the triangle. Barkley-Brown has further likened the womanist perspective to polyrhythmic reality, as reflected in the symmetry of African American women's quilts.

The concept of polyrhythmic reality suggests that human beings have multiple realities and different understandings of them that either enhance or retard their ability to engage in critical reflective learning at a particular time. Consequently, polyrhythms or intersecting realities are experienced simultaneously by everyone at all times.

This concept represents a departure from Western, linear notions of the world and reality, since polyrhythms are characteristic of the aesthetic sense as reflected in African American art, music, dance, and language. According to Barkley-Brown, the symmetry in African American quilts does not come from uniformity as it does in Euro-American quilts. Instead, the symmetry is reflected in diversity. This concept of polyrhythms is analogous to the womanist perspective proposed by Walker in 1983. Although womanism helps us to understand and grapple with our polyrhythmic realities in theory, it is in no way meant to be the only method for doing so in practice.

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