African American Feminists

"People have begun to engage in mutual aid and support for their neighbours. Even if people didn't have much, they were still looking out for each other. Through this, we began to see the ways in which new webs were being constructed."

"We finally had time to sit at home and reflect on how our society functions and whether or not it's functioning well for all of us. The overwhelming consensus was that it is not, it is insufficient – in fact, it's been unsustainable for decades, if not generations."

"We are finally achieving a mass consciousness. We're seeing a widespread awareness and commitment to anti-racism that we have long needed. People are now alert and active because the pandemic demonstrated how interconnected our lives are."

"I'm extremely gratified that people have heard and are taking ownership of Black Lives Matter. People now know that in their respective industries and countries, they have the responsibility to ensure that Black people are respected, protected and affirmed."

"When we first started Black Lives Matter, I always knew that this needed to be a global movement and that we needed more people to participate. The issues of police brutality, extrajudicial killings and anti-Black racism requires everybody to pay attention. I knew from the beginning that the project was big, that the mandate was big and that, if we use new media and technology – social media, specifically – we could get the message out there to thousands, if not millions of people."

"Yesterday was the first time I cried for joy (after the protests in early June). Seeing the news clearly display our images and our slogans about defunding police, I was moved to see the people got the message. Because for far too long, we weren’t being heard. Part of why we even had to go to -Twitter and had to go to Facebook and had to use social media was because there was a silence around anti-black racism in our society. It was just a practical means of communicating."

"One thing I just want to underscore is that the world is watching us. We see these rallies in solidarity emerging all across the globe, and I have friends texting me with their images in France and the Netherlands and Costa Rica, and people are showing me that they are showing up in solidarity."

"The evolution of policing was rooted in that. People recognize that. So their frustration is absolutely about the policing and the criminal-justice system writ large and the racial dimensions of it, and its lethal impact on our communities."

"I absolutely think people are concerned with police brutality. Let me make that absolutely clear. We have been fighting and advocating to stop a war on black lives. And that is how we see it—this is a war on black life. And people understand that this system is filled with all sorts of inequality and injustice, and that implicit bias and just outright racism is embedded in the way that policing is done in this nation—and when you think about it historically, it was founded as a slave patrol."

"People who would normally have been at work now have time to go to a protest or a rally, and have time to think about why they have been struggling so much, and they are thinking, This actually isn’t right and I want to make time, and I have the ability to make time now and make my concerns heard..."

"And so my belief and my view of these protests is that they are different because they are marked by a period that has been deeply personal to millions of Americans and residents of the United States, and that has them more tender or sensitive to what is going on."

"We have millions of people who have lost their jobs and filed for unemployment and are living paycheck to paycheck and hand to mouth, and I believe they are just thoroughly fed up and thoroughly beside themselves with grief and concern and despair because the government does not seem to have a plan of action that is dignified and comprehensive and seeks to address the core concerns that the average American has...."

"While we see that a lot of anger and outrage and frustration was sparked by the barbaric murder of George Floyd, it’s also clear to me that we have been sitting in our homes, navigating the pandemic, dealing with loved ones being sick, dealing with a great deal of fear and concern about what the day and the future will hold."

"I was interested in giving folks like black, poor people who’ve been marginalized, brutalized, an opportunity to have more visibility. Before seven years ago, we could barely get the news to talk about police violence, let alone police death."

"I probably was the one out of the three of us that was like, ‘Let’s go, let’s get big, let’s get everybody.’ I wasn’t necessarily thinking about organizational structure... I was mostly thinking about building a mass movement that people can be a part of and feel an identity around."

"Thinking about this moment, for me, leading up to this, it felt like we weren’t working fast enough... Our work wasn’t as effective as it needed to be. We’ve received all of the awards. I’m like, ‘Dear God, I don’t want another award, I want this to end.’ I do not care for any more accolades! This to me is common sense. You don’t want to see people dying and being murdered like this."

"What inspires me these days are immigrants. Immigrants all over the world who are doing the best that they can to make a living, to survive and also to thrive. Right now there are over 244 million people who aren't living in their country of origin. This is a 40 percent increase since the year 2000. So what this tells me is that the disparities across the globe are only getting worse."

"I've been learning a great deal about interdependence. I've been learning about how to trust your team.... After coming back from a three-month sabbatical... I felt it was really important for my leadership and for my team to also practice stepping back as well as also sometimes stepping in. And what I learned in this process was that we need to acknowledge that different people contribute different strengths, and that in order for our entire team to flourish, we have to allow them to share and allow them to shine.... I saw our team rise up in my absence. They were able to launch new programs, fundraise. And when I came back, I had to give them a lot of gratitude and praise because they showed me that they truly had my back and that they truly had their own backs.... In this process of my sabbatical, I was really reminded of this Southern African philosophy of Ubuntu. I am because you are; you are because I am. And I realized that my own leadership, and the contributions that I'm able to make, is in large part due to the contributions that they make, right? And I have to acknowledge that, and I have to see that, and so my new mantra is, "Keep calm and trust the team." And also, "Keep calm and thank the team.""

"Antiblack racism is not only happening in the United States. It's actually happening all across the globe. And what we need now more than ever is a human rights movement that challenges systemic racism in every single context. ... We need this because the global reality is that black people are subject to all sorts of disparities in most of our most challenging issues of our day. I think about issues like climate change, and how six of the 10 worst impacted nations by climate change are actually on the continent of Africa. People are reeling from all sorts of unnatural disasters, displacing them from their ancestral homes and leaving them without a chance at making a decent living."

"After the shooting death of Michael Brown Jr. by officer Darren Wilson in 2014, a Freedom Ride to Ferguson, Missouri, came together. Cullors, writing with co-organizer Darnell L. Moore in The Guardian that September, described the bus ride with 40 others in the spirit of the Freedom Rides across the segregated South during the early 1960s as “a tangible example of self-determination in the face of anti-black violence on the part of Ferguson residents and those of us who traveled from across the country to join them.”"

"We are trained Marxists. We are super-versed on, sort of, ideological theories."

"That’s what you want; you want your radical demands to become popular...Then they become actionable, and then your elected officials won’t feel as scared to pass something like stopping a $3.5 billion jail because, hey, everybody else is saying the idea of caging thousands of human beings who have mental-health issues isn’t a good idea anymore."

"I am hopeful for black futures. And I say that because we live in a society that's so obsessed with black death. We have images of our death on the TV screen, on our Twitter timelines, on our Facebook timelines, but what if instead we imagine black life? We imagine black people living and thriving. And that -- that inspires me."

"We have to invest in black leadership. That's what I've learned the most in the last few years... What we've seen is thousands of black people showing up for our lives with very little infrastructure and very little support. I think our work as movement leaders isn't just about our own visibility but rather how do we make the whole visible. How do we not just fight for our individual selves but fight for everybody? And I also think leadership looks like everybody in this audience showing up for black lives. It's not just about coming and watching people on a stage, right? It's about how do you become that leader -- whether it's in your workplace, whether it's in your home -- and believe that the movement for black lives isn't just for us, but it's for everybody."

"Black Lives Matter is our call to action. It is a tool to reimagine a world where black people are free to exist, free to live. It is a tool for our allies to show up differently for us. I grew up in a neighborhood that was heavily policed. I witnessed my brothers and my siblings continuously stopped and frisked by law enforcement. I remember my home being raided. And one of my questions as a child was, why? Why us? Black Lives Matter offers answers to the why. It offers a new vision for young black girls around the world that we deserve to be fought for, that we deserve to call on local governments to show up for us."

"For me, seeking spirituality had a lot to do with trying to seek understanding about my conditions—how these conditions shape me in my everyday life and how I understand them as part of a larger fight, a fight for my life."

"Part of what I wanted to do with Baby Love was to suggest that not only are you giving birth to a baby, but also you can use the experience to give birth to a new sense of yourself."

"You are my first love.” And then, “You will be my only love."

"What the heart desires is medicine to itself."

"I had too much power, I thought. I might consume him out of my own curiosity simply because I could. I could stay or go. He could not. He had too much power, I thought. He could reject me. He could break me in two."

"And then she said and I have Rebecca, you know? Sort of the idea is I was delightful, and she said I was delightful, but in the context you could see I was a calamity nonetheless. I mean I think there was a real ambivalence about the role of children in lives of independent, thinking women. And what was transmitted to me was not that being a mom was the worst possible choice, but that it could definitely be a serious hindrance. And that there were other things worth pursuing more."

"She once told me that because I am lighter-skinned than her I would be treated better, and then the divorce from my father, I think she felt betrayed by whiteness in a certain kind of way, and I represent that whiteness."

"Their take on me was, 'Look, you're not afraid you will be gassed, you're not drinking out of the coloured water fountain; you've got it really good,' so they didn't really understand that being biracial and the child of divorce would affect me in the way it did."

"It seems to me that that image was created for female folk singers because they actually had a lot more control than other women in the music scene…They wrote their own songs, they played them, they performed by themselves — there you have a picture of a very independent person, and trying to make them seem emotional and fragile and all puts a softer edge on it. As if there was something wrong with being independent."

"I think it's important, if you are an artist, to use your music to stand up for what you believe in…That's what everyone should do with their lives…stand up for what they believe in, or try to do some good in the world. I don't think artists have a greater responsibility than anyone else."

"I think people are foolish to believe that there won’t be major social changes in this country before we possibly, ultimately, destroy ourselves…There’s only so far you can push people before they start to push back, and I’ve seen that in my life. That’s where the things I write about come from. It’s wrong not to encourage people to hope or to dream or even to consider what’s thought to be impossible. That’s the only thing that keeps people alive sometimes. For me and my family, that was one of the only things that kept us going."

"As a child…I always had a sense of social conditions and political situations. I think it had to do with the fact that my mother was always discussing things with my sister and me — also because I read a lot. A lot of people in similar situations just have a sense that they’re poor or disenfranchised, but they don’t really think about what’s created the situation or what factors don’t allow them to control their lives."

"I would say to young people about putting your body on the street, having never done that myself in any way that endangered my life, assess the purpose and the goals. Is the gesture symbolic--if so is it worth risking arrest or endangering your life? The March on Washington was a grand symbolic gesture. And television--the parent of the Internet--revealed a sea change in American opinion about injustice on the basis of race. A national conversation about racial injustice began with the March; and it hasn't really stopped, though it goes out of fashion for some. Now, if only we could have a national conversation about slavery."

"the Gay and Lesbian community contributes to this invisibility. What do you think it means when Lambda Rising, Washington D.C.'s Gay bookstore, that says it "celebrates the Gay experience," takes a full page ad in Blacklight and does not include one single title by a Black Lesbian? Should Barbara Smith, Pat Parker, Ann Shockley, Cheryl Clarke and others, laugh or cry? It's not only the literary establishment that renders us invisible."

"Certainly, in the Black literary community in particular, those of us who are Black Lesbian writers are frequently, as Barbara Smith recently said with her characteristic wit and pointedness, "the 13th Fairy." Who's the 13th Fairy? That is the godmother who is always forgotten, who is not invited to the ball, or invited too late. Black Lesbian writers are very frequently the "13th Fairy" of Black arts. For example, look at the writers invited to present at the recent Black Arts Festival held in Atlanta...The Black Lesbian-bashing that takes place in the Black Arts Movement is notorious, and I don't have to discuss that here, or discuss the origins of it, but the fact that it still exists when our communities need cultural workers of vision so much is terribly wasteful. When I talk about battling silences, battling invisibility, battling trivializations, I am not only speaking about fighting them in the white literary establishment. If establishment Black male writers cannot see that Barbara Smith and Cheryl Clarke and Pat Parker and I are their sisters in struggle, and that we fight on the same side, then the question is, "What are we fighting for?""

"(What lessons would you pass on to young LGBTQ activists?") Learn your limits. Also, what other strategies of dissent are in operation besides the "putting of one's body on the street"? Should you be engaged in registering voters in areas where there is historic discrimination and repression, radical blogging, educating others and educating yourself about radical life choices, feeding the hungry where no one else is, confronting lawmakers who are doing the opposite of what you put them in office to do, working at local levels?"

"I would also say to young people, be among people as you make your decisions about the way you fight injustice, because the struggle should not be a solitary, individualist endeavor. I don't believe courage springs full-blown like Athena from the head of Zeus (pardon this descent to the Greeks.). I think it has to be developed. Develop your courage in concert with others who share your longing for change. I gained the courage to live as a lesbian because I saw other black lesbians out there in the street talking about Pride."

"As I said often about the Black Power/Black Arts Movements: we need our history, our culture, our literature. And this is what a whole multicultural generation of lesbians engaged in the 1980’s – creating cultural institutions so that we could live our lives with determination, decision, and yes, of course, pride."

"Lately, I find myself even more committed to feminism, especially for young women. I see it as something that could possibly save one’s life."

"During the 1980’s I was privileged to be part of a multicultural feminist community. I became involved in the Conditions Editorial Collective in 1981, and had the privilege of working with nearly twenty women, all lesbian-identified, who cycled through the Collective, each contributing time, expertise, and tireless editing skills as we pored collectively over the many writings submitted to the journal. We also dubbed it “a feminist magazine of writing for women with an emphasis on writing by lesbians.” Conditions published from 1976 to 1990. It was founded by Elly Bulkin, Rima Shore, Irena Klepfisz, and Jan Clausen, who opened the collective to more diversity in 1981, when I joined with Jewelle Gomez, Dorothy Allison, the late Carroll Oliver, and Mirtha Quintanales. Cherrie Moraga worked as our office manager until she went to direct New York Women Against Rape. This was an exciting time, and I learned much about feminist practice. And Conditions published so many women: Adrienne Rich, Audre Lorde, Michelle Cliff, Barbara Banks, Minnie Bruce Pratt, Olga Broumas, Barbara Smith, Enid Dame, Cherrie Moraga, Sapphire, Shay Youngblood, Chirlaine McCray, and so many more."

"When I read Homosexual: Oppression and Liberation by Dennis Altman in 1972, I came to understand the relationships among systems of oppression, issues of power over and enforced powerlessness–like my friend in her abusive marriage; or like African-Americans living in Mississippi particularly prior to World War II; or gay people trying to avoid detection in a government job during the McCarthy fifties. I got more involved in feminist thinking when I first came out as a lesbian in 1973, when I met up with black lesbians in a group called Salsa Soul Sisters, and through white lesbian friends of mine in New Brunswick, N.J."

"For a woman to be a lesbian in a male-supremacist, capitalist, misogynist, racist, homophobic, imperialist culture, such at that of North America, is an act of resistance."

""I am pleading for my people, a poor downtrodden race Who dwell in freedom's boasted land with no abiding place I am pleading that my people may have their rights restored, For they have long been toiling, and yet had no reward They are forced the crops to culture, but not for them they yield, Although both late and early, they labor in the field. While I bear upon my body, the scores of many a gash, I'm pleading for my people who groan beneath the lash. I'm pleading for the mothers who gaze in wild despair upon the hated auction block, and see their children there. I feel for those in bondage—well may I feel for them. I know how fiendish hearts can be that sell their fellow men. Yet those oppressors steeped in guilt—I still would have them live; For I have learned of Jesus, to suffer and forgive! I want no carnal weapons, no machinery of death. For I love to not hear the sound of war's tempestuous breath. I do not ask you to engage in death and bloody strife. I do not dare insult my God by asking for their life. But while your kindest sympathies to foreign lands do roam, I ask you to remember your own oppressed at home. I plead with you to sympathize with signs and groans and scars, and note how base the tyranny beneath the stripes and stars."

"Black women have been doing this for centuries, not only in Africa but certainly in the United States of America, whether it was picking cotton with the children bound on our backs, whether it is heading for freedom with the underground railroad, with the Sojourner Truths. This is part of our history: we know we can bear arms and children. This is one of the functions of myth: To underline the fact that even in our dreams and our visions we are not alone. And to have them be black women, because I am tired of seeing only white Christs and white Virgins and white goddesses-all the time I was growing up. I raised a girl child, and I know I wanted to have black images, I wanted to have black queens I could tell her about in her bedtime stories. I wanted to have these images. That is important because that is how we raise children."

"Sojourner Truth said it very well. You know, after the Civil War in the large women's meeting in 1898 which took place with Elizabeth Cady Stanton and all the rest, the woman's rights, feminists' rights meeting at which Sojourner Truth spoke. She said that they say that women need to be helped, that they cannot drive horses, they cannot work, they cannot walk, but I have walked so many miles; I have worked as a blacksmith; I have drawn carriages, never mind driven them, and am I not a woman? right? So, the economic basis of the kinds of prejudices and stereotypes of racism, of sexism, are very obvious. When we need strong, pioneer women to cut down forests, to work beside "their men" that's fine. But on the other hand, when that need passes, we tie them into girdles, if they're white. We set them in a drawing room, and we say they have vapors."