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By Juliana Davids from the Triangle Project

 

In November 2024, Nairobi became a vibrant hub for feminist discourse as JASS Southern Africa convened the Feminist Movement Building School. This gathering brought together over 40 activists and organisers from various countries across Southern and Eastern Africa, fostering a space for reflection, learning, and strategizing. The school’s curriculum was a tapestry of practical tools and theoretical frameworks, all underpinned by African feminist analysis.

The heart

The commencement of the workshop with an ancestral connection exercise held profound significance. By inviting participants to bring memorabilia representing their ancestors, whether living or deceased, known personally or symbolically, we engaged in an act of honouring lineage, wisdom, and resilience. This practice was more than symbolic; it rooted the gathering in intergenerational knowledge, affirming that movement-building is not just about the present but is deeply informed by those who came before us. In feminist and activist spaces, especially those shaped by Black and queer feminism, acknowledging the histories and struggles of ancestors reinforces the idea that personal and political struggles are interconnected. It allowed participants to draw strength from these connections, situating themselves within a continuum of resistance and liberation work. It emphasised that activism is not only about strategising and resistance but also about remembering, honouring, and embodying the wisdom of those who paved the way.

Moreover, this act of remembrance served as a powerful form of storytelling. By sharing personal artefacts and their meanings, we were able to deepen our relationships with one another, fostering a communal space built on trust and shared histories. The exercise created an immediate sense of belonging and collective grounding.

The mind

Reflecting on this experience through a Black queer feminist lens, one is reminded of Patricia Hill Collins’ concept of the “politics of empowerment,” which emphasises the significance of self-definition and the reclamation of Black women’s voices in spaces that have historically marginalised them. We explored the structural exclusions that perpetuate inequality, aiming to deepen our understanding and inform organising strategies. What stood out was the experiential tool that we engaged with over the course of the school, called the Master’s House, or the House of Multiple Oppressions—a tool developed by JASS  based on Audre Lorde’s essay “The Master’s Tools Cannot Dismantle the Master’s House”.  This exercise was so eye-opening that it remains vivid in my mind. We knew the concept in theory, but to see it unfold in practice  was profoundly impactful. It allowed us to have a visual representation of what this expression means while locating our own work in this house of multiple oppressions.

The body

The gathering in Nairobi was not merely an academic exercise but a lived experience of collective empowerment. A cornerstone of the programme was the Heart-Mind-Body (HMB) approach, which places women’s embodied experiences at the centre of movement-building. This methodology acknowledges the profound knowledge and history held within women’s bodies, emphasising the importance of well-being circles as safe spaces for taboo-breaking conversations, support, and solidarity. It was a space where emotions were not sidelined but recognised as integral to the feminist methodology. This aligns with the notion that emotions can serve as epistemic resources, offering deeper insights into the lived realities of marginalised individuals.

The ritual

However, the journey of movement-building is fraught with challenges. The diverse socio-political landscapes of the participants’ home countries mean that strategies effective in one context may not be applicable in another. Moreover, the intersectional identities of Black queer feminists often place them at the confluence of multiple oppressions, necessitating a nuanced approach to activism.Yet, within these challenges lie opportunities. The diversity of experiences enriches our collective understanding, fostering innovative strategies that are both inclusive and adaptable. The emphasis on well-being and the acknowledgment of emotions as valid sources of knowledge creates a more holistic approach to activism, one that sustains activists in the long run. 

The Feminist Movement Builders’ School in Nairobi was ultimately a testament to the power of collective learning and the resilience of Black queer feminists. It underscored the importance of creating spaces that honour the full spectrum of our identities and experiences, paving the way for a more inclusive and effective feminist movement. As we return to our communities, we carry forward the lessons from Nairobi, knowing that the work of liberation is both a collective responsibility and a deeply personal act of transformation.

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