The issues of the mentally ill or those suffering from a mental health problem seem to be everywhere and with anybody: co-workers, friends, even family members. Indicators of mental illness include the following: a person contemplating suicide; a person with alcohol or drug dependence; a person depressed for more than 2 weeks; and a person who hears voices or sees imaginary things. “It is estimated that 1 in 5 Americans has a mental health condition; that is over 40 million Americans.” In this essay, I present briefly, in narratives, the diary of a “mad black woman ” and other women who are oppressed by society such as the incarcerated. I will explore how racialism, ethnic stereotypes, gender judgement, financial insecurity, stigma, and shame all affects the mental health of women of color, inhibiting them from receiving the treatment, care and support they deserve. There are several stereotypes around about black women, in general, but it is the indication of black women’s craziness that is most prominent in today’s society. Often womanist theologians mention the black woman’s image of “crazy.” Some stereotypes of African American women such as an “angry black woman” or “crazy” cast these women as having irregular standards and moods. To be stereotyped as crazy along with angry causes black women to be susceptible to labels of mental and emotional wrecks. The indication of crazy diminishes the African American women’s existence and voice creating views by society as being vicious, and undeserving of safety or public sympathy. Then there is the false image of the strong black woman, the black women who must keep strength to move them through bad times. It has been my observation and my experience that many of these women are mentally ill and are stigmatized in many Black churches as they are dehumanized in our penial facilities. “Mental illness is a stigma within the black community.” I will explain how the stigma of mental illness has trickled down into some African American churches, and more important, the theological ways of them holding on to hope. One example is a black woman, who has been beaten down by life but remains faithful to her “old school” Baptist upbringing, which includes life, death, and heaven after being diagnosed with a mental illness. Other narratives are of mentally ill women, who have been incarcerated for years or on death row, who still believe that they will go to heaven. These situations are in need of what womanist theologian, Monica Coleman called, “postmodern womanist theology.” While discovering insight in black theology and the lack of the black experience in feminist theology, I will argue that the ‘lived’ black experiences of mentally ill women are necessary in educating African American faith- leaders to reduce stigma in Black churches and help transition these oppressed women back into the community by way of education and prison ministry programs.
Theologically, I propose these questions, “How can some African American churches believe in heaven, and not accept the mentally ill as Christians because of suicide, substance-use abuse, or even alcoholism? How can some Christian churches (some African American churches, in particular) maintain Christian views concerning Heaven and marginalize the mentally ill? Does not the faithful mentally ill person deserve to go to the Heaven that Christ promised all who “believe?” What about the women who are on death row and/or are incarcerated? Can they also reap the blessings of heaven? What resources within some African American churches’ tradition challenge who gets to go to Heaven and who does not? I will approach these questions throughout this paper, proving that mental illness is not sin and not a moral deficit but a medical condition that can be controlled.
