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The contemporary preoccupation with lesbian's potential obsolescence relies on implicit assumptions about the (ir)relevance of lesbian feminism to younger generations. In this article, we use the metaphor of "generation loss" to conceptualize the Gordian knot of affective and ideological ties that lie beneath this preoccupation. Contrary to the narrative of generation loss, we show how young people have begun to take up and share lesbian feminist concepts on social media platforms like TikTok. They do so in the name of resituating lesbian as a political project rather than an exclusionary demographic category. Instead of painting over lesbian feminism with the broad brushes of whiteness and trans-exclusivity, some young lesbians seek out other voices in the archive to debate whether and how this history might be recuperated as a challenge to white, cisnormative heteropatriarchy. Far from finding irrelevance, many revisiting lesbian feminism are excited to discover theories of gender, sexuality, and power that can be adapted to relocate lesbian to more durable and less essentializing territory than its current, narrowly biopolitical home. This presents a crucial opportunity to build bridges across generations and collectively resist the cooptation of lesbians as agents of white supremacist and transphobic political agendas.

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Black lesbians experience more adverse health outcomes and economic insecurity in older age than their White counterparts due to enduring a lifetime of marginalization associated with the intersections of race, gender, and sexual orientation. Yet, there is a lack of organizations dedicated to empowering and supporting this population. ZAMI NOBLA (National Organization of Black Lesbians on Aging) is the only Black lesbian led national organization in the United States solely invested in improving the wellbeing of Black lesbian elders. Throughout the COVID-19 pandemic, they worked in solidarity with community partners across the country to leverage technological innovation and community solidarity to combat ageist ideology and elevate the spaces in which Black lesbians and their networks were able to learn, heal, thrive, and live. The organization's efforts fostered solidarity across generations of lesbians and the wider LGBTQ + community.

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In this article, I discuss the possibilities and implications of centering Black lesbian identities and relationships in history teacher education through a case study with one straight Black woman preservice history teacher named Danitra. Danitra's understanding and navigation of historical research on Black lesbians are discussed in relation to core themes of lesbian historiography and emancipatory historiography. Though the literature on this group is limited, I argue that critical considerations of Black lesbians' interests and experiences help educators to conceive of and teach about history, citizenship, justice, and sexuality in more liberatory ways. I conclude by offering recommendations to history teachers and teacher educators who hope to draw on lesbian and emancipatory historiographies to challenge discourses of invisibility in history teacher education classrooms.

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This article argues that African-American director Dee Rees' critically acclaimed debut Pariah (2011) is a rewriting of lesbian poet-activist Audre Lorde's iconic "bio-mythography" Zami: A New Spelling of My Name (1982). The article examines how Rees' work creatively and subtly re-envisions Lorde's Zami by way of deeply rooted and often cleverly camouflaged patterns, resonances, and contrasts. Shared topics include naming, mother-daughter bonds, the role of clothing in identity formation, domestic abuse, queer time, and lesbian, gay, bisexual, and transgender legacy discourse construction. What emerges between the visual and written texts is a hidden language of connection--what may be termed Black lesbian steganography--which proves thought-provoking to viewers and readers alike.

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Old lesbians of African descent have experienced racism, heterosexism, homophobia, and ageism. This article explores the topics of aging, ageism, heterosexism, and minority stress among older African-American lesbians. The narratives and subsequent analysis offer significant contributions to the dialogue regarding Black aging lesbians in the aging and lesbian, gay, bisexual, and transgender (LGBT) communities generally and in the African-American and African-American lesbian communities specifically.

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ABSTRACT In South Africa there is virtually no research that documents the lives of Black lesbians. The research reported here is part of a larger study which, to date, is the first and only in-depth study that focuses on the lives of Black South African lesbians. The study was located within a feminist social constructionist paradigm. The aim of the research was to explore the positions from which Black lesbians speak, as well as to explore how their discourse(s) replicate, challenge and contradict the dominant societal discourses on what it means to be Black and lesbian within South African society. The data was collected by means of nine (9) individual interviews and ten (10) focus groups. The total number of women in the study was sixty-three. The data was analysed using discourse analysis. A range of discourses emerged which illustrates how they both replicate and challenge traditional roles and discourses. The discourses explored in this article relate to their views on motherhood and women's roles. Although certain of their "choices" may be interpreted as not falling within a feminist paradigm in terms of western feminism(s), this could be viewed as feminist and strategic given the current reality in which they live.

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SUMMARY This qualitative study explored the experiences of multiple minority stress and resilience among interviewees at a retreat for Black lesbians. Participants were a predominantly middle-class, highly educated sample of Black women (N= 19) between the ages of 26 and 68. The multicultural model of stress (Slavin, Rainer, McCreary, & Gowda, 1991) and the transactional model of resilience (Kumpfer, 1999) were theoretical frameworks for the study. Most of the participants discussed racism as a mundane and significant stressor, and contextualized their experiences of sexism and heterosexism through the prism of racism. Study findings provide empirical support for the "triple jeopardy" experience of Black lesbians (Greene, 1995), as well as the six predictors of resilience in Kumpfer's (1999) transactional model of resilience.