A reading list by Kharoll-Ann Souffrant from her teach-in “Pioneers Long Before #MoiAussi: Black Women, Rape Culture, and Digital Feminist Activism in Quebec” for the School for Black Feminist Politics.
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American poet, novelist, and playwright, Paul Laurence Dunbar wrote the poem “We Wear the Mask” in the early nineteenth century. The poem is one of the earliest enunciations of Black people’s experiences navigating between multiple worlds in the U.S. Now over 100 years later, his words are eerily relevant in the face of the 2020 COVID19 pandemic. As we think about the consequences and realties of living in the COVID-19 moment, two queer Black feminist scholars reexamine their own experiences of Black life, Black death, and Black material culture feeding into our newest iteration of the mask.
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Check out our “Black and Asian-American Feminist Solidarities” Reading List.
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Scholar-activist and filmmaker Dr. Sharrelle Barber (she/her) attended the event in Rio de Janeiro, Brazil where Afro-Brazilian activist and human rights defender, Marielle Franco, spoke at hours before she was murdered. It was a night that truly would change Barber’s life and forever commit her to not only sharing Franco’s story but also to catalyzing transnational, Black feminist solidarities.
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Afro-Brazilian filmmaker, activist, and producer, Éthel Oliveira is on a mission to ensure that the life of the late Marielle Franco and the resistance and resiliency of Black people in Brazil are documented.
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Vilissa Thompson (she/her/hers) is making it known that Black disabled women, femmes, and non-binary folks are not waiting for a seat at the table––they have destroyed that “table” and are creating their own spaces and platforms on their own terms.
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Dr. Shannen Williams (she/her/hers) is uncovering the largely hidden history of Black Catholic sisters and their formidable roots, activism and leadership in the Black radical tradition and the Black freedom struggle.
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Maya Millett (she/her/hers) is on a mission to ensure the politics, activism, histories and lives of our earliest Black feminist foremothers will never be erased from history again.
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Activist and organizer Je’Kendria Trahan (she/they) is using healing, conjuring, and organizing as a means to catalyze personal, collective, and political transformation and revolution in Washington, D.C. and beyond.
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Alexis McKenney (she/her/hers) believes knowing, centering, and acknowledging the long and rich legacy of Black activism––particularly, Black women’s activism––in D.C. should be central to organizers’ praxis.
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Quartice Robinson (she/her/hers) is happy to find queer community and family at Fayetteville State University.
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Genderqueer activist, organizer, and environmentalist Eva Dickerson (they/theirs/she/hers) wants more than just LGBTQ+ representation at HBCUs––they want gender equity and gender justice
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For Keri Gray (she/her/hers), loving her Black disabled womanhood is not just a radical declaration to the world––it is radical reclamation of self.
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Anayah Sangodele-Ayoka (she/her/hers) was almost kicked out of a community clinic for breastfeeding her newborn baby. After such an unbelievable experience, Sangodele-Ayoka turned her anger into action by co-founding Black Breastfeeding Week and standing in the gap for Black people who breast and chest feed.
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Ivorian-American women’s rights activist Stephanie Kimou (she/her/hers) was tired of African women being overlooked in the historical and contemporary white spaces of domination in the international development sector. So, she decided to do something about it.
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