Black Feminism

Respectability Politics and the Making of a Menopause Justice Movement

PUBLISHED 9/23/2026 by

After generations of silence, menopause has entered mainstream conversation with remarkable speed, thanks in part to Gen X’s insistence and the emergence of older millennials navigating perimenopause. People are finding language for once-isolating experiences, and researchers and clinicians are paying closer attention.

But this cultural reboot demands that we ask whose stories are treated as authoritative, whose leadership is recognized and resourced, and who can access the care and knowledge being produced. Paid memberships, subscription communities, influencer content, concierge care, exclusive events and information behind paywalls are rapidly turning menopause into a marketplace. Who gains power as the conversation grows?

What may once have operated as a strategy for surviving racial terror has hardened, in many contemporary institutions and marketplaces, into an entrance requirement: Prove you are polished, palatable, professionally credentialed, “properly” gendered, sufficiently resourced and nonthreatening before your suffering can be believed or your leadership affirmed.

We are therefore being asked to interrogate more than whose voices, stories and activism are championed and pushed to the forefront. We must also examine whose knowledge is treated as credible, whose testimony becomes evidence, and whose experiences are permitted to define the full breadth of menopause. If legitimacy still depends on proximity to whiteness, wealth, cisgender identity, able-bodiedness, professional status or institutional approval, then the table has not been transformed. It has simply diversified its guest list.

(This essay is part of the latest Women & Democracy installment, in partnership with Black Girls’ Guide to Surviving Menopause. Menopause is not only a physical transition—it is also cultural, social and political. Recognizing its full scope is essential to advancing true health and civic equity.)

Honoring Gloria Steinem’s Legacy and the Black Feminists Who Shaped It

PUBLISHED 9/15/2026 by

Gloria Steinem was a person with integrity who used her celebrity to promote feminism and women’s issues—keeping them front in the public’s mind through appearances on talk shows, speaking engagements, her memoir My Life on the Road and the biographical film derived from it, The Glorias.

One moment in particular has stayed with me: Steinem’s pronouncement in a 2016 article by Zeba Blay, titled “I Learned Feminism From Black Women.” (I was so thrilled to see such a public announcement, that I used this quote in the first brochure published about the Irma McClaurin Black Feminist Archive, which I founded in 2016 at the University of Massachusetts Amherst.)

I wonder how comfortable she would be with all the hoopla that focuses attention only on her, while ignoring the countless Black, Brown, Indigenous and other white women who struggled for equal rights before her—including the Black women from whom she said she learned her feminism. Those women continued the struggle during Steinem’s lifetime, and they will continue it after her death.

I did not know Gloria well, but well enough to ask my African ancestors to welcome her soul as a kindred spirit. Asè.

What a ‘Black Helen of Troy’ Reveals About Hollywood and Mythmaking

PUBLISHED 8/5/2026 by

The conversations over a Black actor like Lupita Nyong’o portraying the iconic Helen of Troy, “the most beautiful woman in the world”, reveal a broader discomfort with depictions of dark-skinned Black beauty in Hollywood.

Whether Nolan intended to or not, Nyong’o’s dual roles reinforced the white feminine ideal, since her Helen does not threaten whiteness as the beauty status quo, nor does her Clytemnestra establish her as sufficiently feminine. 

Writer Karen Attiah argues we don’t need a Black Helen so much as we need more “Black mythologies. … “We don’t need Black Helens of Troy. We need more Wakanda women. We need more Women Kings. We need more Queens of Katwe. It is precisely in this moment of historical erasure and rejection of even the most nominal forms of Black inclusion that Black writers and thinkers, and especially Black women, should be focusing on building out the civilizational myths, histories, and heroines we already have.”

Imagine an epic movie about Amanirenas, the Kandake queen who prevented the conquest of the ancient kingdom of Kush from the powerful Roman army circa 25 B.C.E.

Or Queen Nzinga, who fought against the Portuguese seeking to enslave her people during the transatlantic slave trade era circa 1600s.

We can hardly visualize the kingdom of Haiti in existence between 1811 and 1820 during the era of Bridgerton, as historian Marlene Daut argues, let alone tell the story of its king and queen (instead of reclaiming the British Queen Charlotte as a Black royal). 

Imagine Lupita Nyong’o cast in any of these majestic roles.

And these roles need not be historical. Imagine the same actor reprising her role as the spy “war dog” Nakia from the Black Panther franchise in her own movie spin-off, traipsing James-Bond style around the world without the need to replace James Bond himself. 

If we must wait until 2028 to witness Nyong’o on our big screens again (when the third Black Panther film is scheduled), then this moment in The Odyssey is a misuse of her talents.

A (Brief) History of Women’s Rights, 1600 to Present

PUBLISHED 6/3/2026 by and

From the Haudenosaunee women who successfully challenged warfare in the 17th century, to today’s feminist organizers defending democracy, reproductive freedom and civil rights, the struggle for women’s equality has never been a straight line. It is a story of persistence, resistance and collective action spanning centuries.

Compiled by editors at Ms. and researchers from the National Women’s History Alliance, this women’s history timeline traces the interconnected histories of feminism, abolition, labor organizing, civil rights, reproductive justice, LGBTQ+ liberation and democratic participation.

No timeline can fully capture more than 400 years of feminist history, let alone every movement, leader, victory and setback that has shaped the ongoing fight for equality. Rather than offering a comprehensive account, this chronology highlights pivotal moments and turning points that help tell the story of how women have expanded the boundaries of freedom, democracy and human rights in the United States and beyond.

The timeline is part of Ms. magazine’s FEMINIST 250: Founding Feminists project, a multimedia essay series marking the 250th anniversary of the Declaration of Independence by examining the women and feminist movements that have worked to make the nation’s founding promises more fully realized. Through reported features, essays, interviews and historical analysis, FEMINIST 250 explores not only where we have been, but where we must go next to achieve true equality.

FEMINIST 250’s Parts 2 and 3—Feminist Lessons and Feminist Futures—drop this month on MsMagazine.com.

Black Women, Beauty Politics and the Power of Rage in ‘Is God Is’

PUBLISHED 5/23/2026 by

In one of the film’s most surreal scenes, the twins at the center of Is God Is—Racine, “the Rough One,” and Anaia, “the Quiet One”—pretend to be strippers for a room full of men. But while Racine is welcomed, Anaia is rejected because her scarred face disrupts the men’s fantasies.

That moment crystallizes one of the film’s central questions: What happens when Black women refuse to shrink themselves for the comfort of others?

In Aleshea Harris’ Gothic revenge thriller, ugliness becomes both a burden and a source of power, as the film transforms into a stereotype-busting meditation on misogynoir, beauty politics and righteous rage.

As the twins travel cross-country seeking vengeance against the father who burned their mother alive, Harris layers the conventions of the revenge genre with distinctly Black feminist aesthetics. The film moves between absurd comedy, trap music, intimate sisterhood and brutal violence while interrogating the ways Black women are expected to manage their pain, suppress their anger and perform acceptability. Anaia’s scarred face and Racine’s consuming rage become mirrors of the same misogynoir that shapes Black women’s lives—whether through beauty standards, domestic violence or the demand to remain silent.

What makes Is God Is so striking is its refusal to look away from the “ugly.” Harris insists that Black women marked by violence, scars and fury still deserve visibility, complexity and even divinity.

The film embraces the “angry Black woman” and the “ugly” Black woman as figures worthy of space, power and humanity. In doing so, it expands the tradition of Black feminist filmmaking by asking viewers to confront the realities dominant culture would rather ignore—and to recognize the beauty, dignity and selfhood that exist beyond respectability.

‘They’re Taking Our Humanity Away’: Kimberlé Crenshaw on Her Memoir, America’s Future and Why the Fight for Justice Requires ‘Backtalking’

PUBLISHED 5/14/2026 by

For decades, pioneering legal scholar and activist Kimberlé Crenshaw has shaped the language we use to understand systemic injustice—from coining the term “intersectionality” to helping launch the #SayHerName movement.

In her new memoir, Backtalker: An American Memoir, Crenshaw traces the personal and political experiences that shaped her work, while warning that the attacks on critical race theory, feminism and Black women are inseparable from the broader erosion of democracy itself.

In this wide-ranging interview, Crenshaw reflects on Anita Hill, Clarence Thomas, “intersectional failure,” the backlash against Black women leaders and the dangers of what historian Timothy Snyder calls “anticipatory compliance.” She argues that today’s political moment—from attacks on independent journalism to the dismantling of civil rights protections—demands a more expansive understanding of solidarity and resistance.

“The other side doesn’t want us to feel empathy,” Crenshaw says. “They’re taking our humanity away, the thing that makes us humans and not a machine.”

Crenshaw also speaks candidly about the personal costs of “backtalking” to power, the unfinished grief that continues to shape her activism, and why she still believes collective action and moral clarity matter.

“One step forward can lead to five or 10 steps back,” she says. “When we see the forces of retrenchment coming on the horizon, we must pick up every weapon we have to fight against it.”

‘Who Will Revere the Black Woman?’ Remembering Nancy, Cerina and So Many More

PUBLISHED 4/22/2026 by

Even though I did not know Nancy Metayer, my heart is utterly broken by the loss of her life and the violence of her death. The night before her funeral, I joined a virtual vèyè in her honor—a space to keep watch, to remember her impact and to hold one another in communal care.

That same day, news broke about Dr. Cerina Fairfax, also killed in her home. I did not know her either, and still, I was gutted.

Nor did I know Pastor Tammy McCollum, Ashly Robinson, Qualeisha Barnes, Davonta Curtis or Barbara Deer—Black women killed in just a matter of weeks. And to think these are only the names we know.

In moments like this, I find myself returning to a question first posed by Abbey Lincoln decades ago: “Who will revere the Black woman?” The reality of this violence—and the way it is so often explained away or softened—makes that question feel as urgent as ever.

Black feminists have long named the patterns, the structures and the stakes. And still, we are left mourning, naming and insisting: We will not let their lives be forgotten. We will continue the work in their honor—because we revere them.

Sally Hemings and the Making of Democracy

PUBLISHED 3/30/2026 by

The United States was founded not through declarations of equality, but through the labor of Black women whose political work reproduced the nation, even as it was erased from the democratic archive. 

Sally Hemings is rarely situated within the United States’ democratic legacy, despite her central role in the material conditions through which democracy was made possible.

In shaping the conditions of her children’s freedom, Hemings exercised a form of maternal political authority that governed who could move beyond enslavement. This labor stands in sharp contrast to Jefferson’s authorship of democratic ideals, which articulated freedom in abstract and ambiguous terms, while Hemings produced freedom materially through the governance of reproduction and kinship under constraint.

Hemings’ strategic negotiations secured her and her children’s futures within a political order that both denied her legal personhood and depended on her labor.

(This essay is part of the FEMINIST 250: Founding Feminists series, marking the 250th anniversary of America by reclaiming the revolution through the women and gender-expansive people whose ideas, labor and resistance shaped U.S. democracy.)

In a Time of Backlash, the Combahee River Collective Still Shows the Way

PUBLISHED 3/27/2026 by

Combahee was born in response to the murders of 12 Black women in Boston at a time when racial violence had a pernicious vice-hold over the city.

When so many Black feminist icons of their generation have gone on to become ancestors, we are privileged to have access to these women, and other Black feminist elders like them today. At a time when books are being banned, there are galling attempts to erase the histories and the stories of marginalized groups, the radical beginnings of the Combahee River Collective must be amplified. These women were proud of their African American heritage, unequivocal about their socialist politics, and unabashed about their lesbian identity. They have as much to teach us now as they did then.

Equal Pay Is Getting Pushed Further Away. We’re Pushing Back.

PUBLISHED 3/25/2026 by and

Amid the celebrations of Women’s History Month, it is a bitter irony Equal Pay Day—marking how far into the year women must work to earn what men did in the previous year—has been pushed back to March 26. The end of the month is shadowed by the knowledge that the gender pay gap still exists and is widening.

Black women, women with disabilities, moms and all women of color are paid significantly less than white men in comparable positions. Affordability is already a concern, with prices rising at the gas station and the grocery store. The pay gap is compounding these concerns to create further financial disparities for women of color.