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Erotic Defiance: a Womanist Ethic of Moral and Political Agency by Courtney Bryant Prince Dissertation Submitted to the Faculty

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Erotic Defiance: a Womanist Ethic of Moral and Political Agency by Courtney Bryant Prince Dissertation Submitted to the Faculty Erotic Defiance: A Womanist Ethic of Moral and Political Agency By Courtney Bryant Prince Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion May 11, 2018 Nashville, Tennessee Approved: Emilie Maureen Townes, Ph.D., D.Min. Victor Anderson, Ph.D. Stacey Marie Floyd-Thomas, Ph.D. Phillis Isabella Sheppard, Ph.D. This dissertation is dedicated to my loving and incredibly supportive parents, Irving and Dorothy Bryant, two extraordinary human beings who taught me self-love so I would always be free. ii ACKNOWLEDGMENTS There are many people without whom this dissertation would not be possible. First, I extend my gratitude and utter admiration to my committee. To the brilliant Phillis Sheppard for her methodological guidance and generous mentorship; to the dynamic Stacey Floyd-Thomas for her exceptional teaching and unparalleled interrogation and analysis of my project from its infancy; to the surprisingly pastoral Victor Anderson for his rigorous philosophical training and persistence in holding my feet to the fire; and finally to the incomparable Emilie Townes for her willingness to give me the freedom to trust my own instincts, for her steady hand as she guided me through this process and for her great wisdom on scholarship, career and intentional and integrity-filled “isness,” with which she was never stingy. I would also like to thank the Fund for Theological Exploration, the Lilly Foundation and the Louisville Institute for grant support as I prepared for and completed this project. Much love and gratitude to my community, with special recognition to Donna Olivia Owusu-Ansah, Theresa Baker, Tejai Beulah, Yolanda Norton, Sanetta Ponton, Shaun Saunders, Biko Mandela Gray, who encouraged me when I doubted myself, gave me a shoulder when I needed to cry, saw me and reminded me of my identity and purpose on the days that I forgot, motivated me through prayer, laughter and accountability for the work until it came to fruition. To my family who traveled through the highs and lows of this journey with me. To my mother and father, thank you for your generosity, your graciousness, and your iii unwavering support. To my husband, Alejandro Bryant Prince, who lived in the trenches with me, making sure that these difficult days were not without love, joy, play and fullness. Today, tomorrow, always, my love. Above all, I would like to acknowledge the peculiar and potent erotic power of the Spirit, which though often misunderstood is always loving, always teaching, always guiding me into greater truths than I could imagine myself, and without which this work would not have been possible. iv TABLE OF CONTENTS Page DEDICATION___________________________________________________________ii ACKNOWLEDGMENTS_________________________________________________ iii Introduction ____________________________________________________________ 1 Historical Theological Context: Erotiphobia and the Discursive Devaluation of Black Women ______________________________________________________ 2 Alternative Approaches to the Erotic ______________________________________ 6 The Erotic, the Body and Moral Agency ___________________________________ 8 Discursive Constructions of the Black Body as Symbol ______________________ 11 Erotic Defiance: A Womanist Ethic of Moral and Political Agency ____________ 15 Overview of Chapters _________________________________________________ 21 Chapter 1. The Significance of Black Bodies, the Power of Black Flesh ___________________ 25 The Flesh, the Signified Body, and Its Construction _________________________ 26 The Disfiguring Dispossession of the Black Female Body ____________________ 31 The Possibilities of the Flesh ___________________________________________ 35 Haptic Practices as a Discourse of the Body _______________________________ 39 Relational/Signifying Flesh and Erotic Modes of Resistance __________________ 46 Modalities of the Haptic: The Pornographic and the Erotic ___________________ 48 2. Erotic Care of the Soul and the Reflexive Impact of Eros ______________________ 60 Healing through Touch _______________________________________________ 67 The Wounds of Blackness ____________________________________________ 70 The Role of Embodiment in Identity ____________________________________ 72 Erotic Care as a Reorientation of Identity _________________________________ 76 The Erotic as the Experience of Being Beloved, Belonging and Beholden _______ 84 3. Beyond Pleasure: Solidarity as a Practice of Communal Eroticism ______________ 94 The Erotic Defiance of Dying (In) ______________________________________ 94 Erotic Solidarity as a Kenotic Posture __________________________________ 107 v Embodied Protest and the Prophetic ____________________________________ 113 Escaping Prescribed Boundaries of the Erotic ____________________________ 119 4. The Erotic Conjure of Hip Hop and R&B Provocateurs: Where Is the Love? _____ 123 Sexual Signification and the Conjuring of Freedom ________________________ 131 Intracommunal Incantations __________________________________________ 142 Where Is the Love? Sexual Conjure to What End? ________________________ 147 5. Conclusion _________________________________________________________ 156 Final Thoughts ____________________________________________________ 169 BIBLIOGRAPHY _____________________________________________________ 171 vi Introduction The erotic has often been misnamed by men and used against women. It has been made into the confused, the trivial, the psychotic, the plasticized sensation. For this reason, we have often turned away from the exploration and consideration of the erotic as a source of power and information, confusing it with its opposite, the pornographic. But pornography is a direct denial of the power of the erotic, for it represents the suppression of true feeling. Pornography emphasizes sensation without feeling. —Audre Lorde1 Katie Cannon maintains in Black Womanist Ethics that at the epicenter of construction of black women’s virtue ethics is the necessity to defy white supremacist categorizations of blackness as evil. These ethical schemas aim toward the quality of moral good that allows black people to maintain a fierce love for themselves and a tenacity about life that no person or institution can overwhelm.2 As such, I posit erotic defiance as a qualitative distinction in the moral agency3 of black women that dismantles and debunks the overdetermination of black female identity by disclosing the sacred dynamism of the erotic capacities of their bodies. Defined as the willful embodiment of a revolutionary and unapologetic love of, and pleasure in, the bodies and being of the oppressed, erotic defiance is womanist virtue in action, a practice of freedom and an ethic of resistance that contests the authority of hegemony to define and delimit the existence of the marginalized. I argue that through acts of care, creativity and solidarity with the vulnerable, black women use their bodies to collaborate with the Spirit as vessels, conjurers and prophets, 1 Audre Lorde, “Uses of the Erotic: The Erotic as Power,” in Sister Outsider: Essays and Speeches (Berkeley: Crossing, 1984), 54. 2 Katie Cannon, Black Womanist Ethics (Eugene, OR: Wipf and Stock, 1988). 3 Moral agency is the capacity of an individual to make judgments and choices that best suit his or her good, or the good of the community. 1 revealing the intrinsic connection of the erotic with the divine. Through black women’s corporeal influence in the world, I maintain, erotic defiance is both a moral and political posture in that it disrupts the social order by inspiring new epistemologies that transform the aesthetic and religious significance of their bodies, informs and animates an ethic of responsibility and accomplishes the in-breaking of God in the material world. Historical Theological Context: Erotiphobia and the Discursive Devaluation of Black Women Erotiphobia is a term used to convey a fear of physical pleasure, especially sexual pleasure, cultivated by Western Christianity’s anti-erotic culture, which misnames the erotic as evil and divorces it from the divine.4 Its foundations lie in Platonic and Stoic philosophies of Greco-Roman culture that influence Christianity’s predilection for negative assumptions and suspicions of the body. Chief among them are a hierarchy between the material and immaterial, antagonistic accounts of the relationship between the body and the soul, the privileging of reason and self-control, and the conflation of the passions, specifically sexual pleasure, with embodiment. The defining features of the most prominent schools of thought during the emergence and development of Early Christianity were philosophies that fostered a culture of antagonism that perceived the body as a burden and a threat. Furthermore, these beliefs maintained that it was virtuous to escape from one’s own flesh.5 4 John Ince, The Politics of Lust (Vancouver: Pivotal, 2003), 7. 5 Plato, a student of the great philosopher Socrates and one of the most significant philosophical contributors to the development of Christian perspectives on the body espoused a belief in absolute values, which he articulates as the Forms. The theory of the forms suggests that concepts like beauty and justice have real existence, do not change, and are eternal. It proffers the existence of two realms: the superior transcendent, unchanging and immaterial realm of the Forms that can only be apprehended
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