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The principal founder of that New Orleans order - Henriette Delille - and Oblate Sisters of Providence founder Mary Lange are among three Black nuns from the U.S. One of the oldest Black sisterhoods, the Sisters of the Holy Family, formed in New Orleans in 1842 because white sisterhoods in Louisiana, including the slave-holding Ursuline order, refused to accept African Americans. Historians have been unable to identify the nation’s first Black Catholic nun, but Williams recounts some of the earliest moves to bring Black women into Catholic religious orders.
“Because it is impossible to narrate Black sisters’ journey in the United States - accurately and honestly - without confronting the Church’s largely unacknowledged and unreconciled histories of colonialism, slavery, and segregation.” Catholic Church and the place of Black people within it,” Williams writes. “I bore witness to a profoundly unfamiliar history that disrupts and revises much of what has been said and written about the U.S. As her research broadened, she scoured overlooked archives, previously sealed church records and out-of-print books, while conducting more than 100 interviews. Mesmerized by her discovery, she began devouring “everything I could that had been published about black Catholic history,” while setting out to interview founding members of the National Black Sisters' Conference. “I was raised Catholic … How did I not know that Black nuns existed?” The accompanying photo, of four smiling Black nuns, “literally stopped me in my tracks,” she said. The idea for “Subversive Habits” took shape in 2007, when Williams – then a graduate student at Rutgers University – was seeking a compelling topic for a paper due in a seminar on African American history.Īt the library, she searched through microfilm editions of Black-owned newspapers and came across a 1968 article in the Pittsburgh Courier about a group of Catholic nuns forming the National Black Sisters' Conference. She was denied admittance to Catholic nursing schools because of her race, and later endured segregation policies at the white-led order she joined in St. Over two decades before Selma, Ebo faced repeated struggles to surmount racial barriers. An Associated Press photo of Ebo and other nuns in the march on March 10 - three days after Bloody Sunday - ran on the front pages of many newspapers. Yet one of them, Sister Mary Antona Ebo, was on the front lines of marchers who gathered in Selma, Alabama, in 1965 in support of Black voting rights and in protest of the violence of Bloody Sunday when white state troopers brutally dispersed peaceful Black demonstrators. In the 1960s, Williams writes, Black nuns were often discouraged or blocked by their white superiors from engaging in the civil rights struggle. Some of the most detailed passages in “Subversive Habits” recount the Jim Crow era, extending from the 1870s through the 1950s, when Black nuns were not spared from the segregation and discrimination endured by many other African Americans. Some current members of the Oblate Sisters of Providence help run Saint Frances Academy, a high school serving low-income Black neighborhoods. Some entered previously whites-only orders, often in subservient roles, while a few trailblazing women formed orders for Black nuns in Baltimore and New Orleans.Įven as the number of American nuns – of all races – shrinks relentlessly, that Baltimore order founded in 1829 remains intact, continuing its mission to educate Black youths. Williams begins her narrative in the pre-Civil War era when some Black women, even in slave-holding states, found their way into Catholic sisterhood. “For far too long, scholars of the American, Catholic, and Black pasts have unconsciously or consciously declared - by virtue of misrepresentation, marginalization, and outright erasure - that the history of Black Catholic nuns does not matter,” she writes, depicting her book as proof that their history “has always mattered.”