Exhibition Guide

Zanele Muholi

Black and white photo of the artist holding a mirror

Zazi II, ISGM, Boston, 2019

My mission is to re-write a Black queer and trans visual history of South Africa for the world to know of our resistance and existence at the height of hate crimes in South Africa and beyond.

Zanele Muholi

Zanele Muholi is a South African visual activist whose pronouns are they/them/theirs. Their work tells the stories of Black LGBTQIA+ (Lesbian, Gay, Bisexual, Transgender, Queer, Intersex, Agender, Asexual) lives in South Africa and beyond. Their photography raises awareness of injustices and aims to educate, while creating positive visual histories for under and mis-represented communities. Muholi also turns the camera on themself, making self-portraits that address race, history and representation. This exhibition charts Muholi’s emergence as an activist in the early 2000s to the present day.

During the 1990s, South Africa underwent major social and political change. Apartheid was officially abolished in 1994. This was a political and social system of racial segregation underpinned by white minority rule. Anyone who was not classified as white was actively oppressed by the regime. Apartheid continued the segregation that had begun under the Dutch and British colonial regimes in the late 19th century. The apartheid regime also upheld injustice and discrimination based on gender and sexuality. While the 1996 Constitution of the Republic of South Africa was the first in the world to outlaw discrimination based on sexual orientation, the LGBTQIA+ community remains a target for prejudice, hate crimes and violence.

Room 1

Zanele Muholi
Aftermath (2004)

Only Half The Picture

This room incudes work from Muholi’s first series Only Half the Picture (2002–6). It documents survivors of hate crimes living across South Africa and its townships. Under apartheid, townships were established as residential areas for those who had been evicted from places designated as ‘white only’. The people Muholi photographs – their participants – are presented with compassion, dignity and courage in the face of ongoing discrimination. The series also includes images of intimacy, expanding the narrative beyond victimhood. Muholi reveals the pain, love and defiance that exist within the Black LGBTQIA+ community in South Africa.

Room 2

A colour photograph of two women sat together on the floor

Katlego Mashiloane and Nosipho Lavuta, Ext. 2, Lakeside,Johannesburg, 2007


This room features work from Muholi’s series Being (2006 – ongoing). The portraits capture moments of intimacy between couples, as well as their daily life and routines. Muholi addresses the misconception that queer life is ‘unAfrican’, a falsehood emerging in part out of the belief that same-sex orientation was a colonial import to Africa. Each couple is shown in the private spaces they share. Muholi explains how ‘lovers and friends consented to participate in the project, willing to bare and express their love for each other.’

Commenting on this series they say, ‘my photography is never about lesbian nudity. It is about portraits of lesbians who happen to be in the nude.’ This series dismantles the white patriarchal gaze and rejects negative or heteronormative images, common in political and social systems that uphold heterosexuality as the norm or default sexual orientation.

Since slavery and colonialism, images of us African women have been used to reproduce heterosexuality and white patriarchy, and these systems of power have so organised our everyday lives that it is difficult to visualise ourselves as we actually are in our respective communities. Moreover, the images we see rely on binaries that were long prescribed for us (heterosexual/ homosexual, male/female, African/unAfrican). From birth on, we are taught to internalise their existences, sometimes forgetting that if bodies are connected, connecting, the sensuousness goes beyond simplistic understandings of gender and sexuality.

Room 3

Colour photograph of a person wearing red heels sat in a hay field

Miss D’vine I, Yeoville, Johannesburg, 2007

Queering Public Space

Photographing Black LGBTQIA+ participants in public spaces is an important part of Muholi’s visual activism. This room contains portraits of transgender women, gay men and gender non-conforming people photographed in public places.

Several of the locations are important in the history of South Africa. Some images are taken at Constitutional Hill, the seat of the Constitutional Court of South Africa. It is a key place in relation to the country’s progression towards democracy. Other participants are photographed on beaches. These were segregated during apartheid. They are therefore potent symbols of how racial segregation affected every aspect of life. Participants are often shown on Durban Beach, close to Muholi’s birthplace of Umlazi.

Muholi states that ‘we’re ‘queering’ the space in order for us to access the space. We transition within the space in order to make sure that the Black trans bodies are part of this as well. We owe it to ourselves.‘ Muholi often chooses to photograph participants in colour, bringing the work closer to reality and rooting them in the present day

Room 4

A person in a bathing suite stands with their hands up amongst some pillars in the sea

Sazi Jali, Durban, 2020

Brave Beauties

Brave Beauties (2014 – ongoing) is a series of portraits of trans women, gender non-conforming and non-binary people. Many of them are also beauty pageant contestants. Queer beauty pageants offer a space of resistance within the Black LGBTQIA+ community in South Africa. They are a place where individuals can realise and express their beauty outside heteronormative and white supremacist cultures. Muholi has commented that these participants ‘enter beauty pageants to change mind-sets in the communities they live in, the same communities where they are most likely to be harassed, or worse.’

This series is also inspired by fashion magazine covers. Muholi has questioned whether ‘South Africa as a democratic country would have an image of a trans woman on the cover of a magazine.’ These images aim to challenge queerphobic and transphobic stereotypes and stigmas.

As with all of Muholi’s images, the portraits are created through a collaborative process. Muholi and the participant determine the location, clothing and pose together, focusing on producing images that are empowering for both the participant and the audience.

Room 5

A colour photo of a group of people waving rainbow flags

Lerato Dumse, Muntu Masombuka’s Funeral, Johannesburg, 2014


Collectivity lies at the heart of Muholi’s work. Many of Muholi’s large network of collaborators are members of their collective, Inkanyiso. This means ‘light’ in isiZulu, Muholi’s first language and one of 11 official languages in South Africa. Inkanyiso’s mission is to ‘Produce, educate and disseminate information to many audiences, especially those who are often marginalised or sensationalised by the mainstream media.’ Queer Activism = Queer Media, is the collective’s motto.

Self-organisation, mentorship and skill sharing are central to Muholi’s collaborative activity. This room features images that are collaboratively made. Whether documenting public events such as Pride marches and protests, or private events such as marriages and funerals, these images form an ever-expanding visual archive. By recording the existence of the Black LGBTQIA+ community, they resist erasure.

Room 6

Black and white photo of a person standing against long grass

Busi Sigasa, Braamfontein, Johannesburg, 2006

Faces and Phases

Muholi began their ongoing series Faces and Phases in 2006. The project currently totals 500+ works. As a collective portrait, it celebrates, commemorates and archives the lives of Black lesbians, transgender and gender non-conforming individuals.

It is important to mark, map and preserve our mo(ve)ments through visual histories for reference and posterity so that future generations will note that we were here.

Many of these portraits are the result of a long and sustained relationship and collaboration. Muholi often returns to photograph the same person over time. Faces refers to the person being photographed. Phases signifies a transition from one stage of sexuality or gender expression and identity to another. It also marks the changes in the participants‘ daily lives, including ageing, education, work experience and marriage. The gaps in the grid indicate individuals that are no longer present in the project, or a portrait yet to be taken. One wall in the exhibition is dedicated to the participants who have passed away.

Faces and Phases forms a living archive that visualises Muholi’s belief that ‘we express our gendered, radicalised, and classed selves in rich and diverse ways.’

Room 7

Still from video interview with a young person with braids

Still from video interview with Zama Shange
Courtesy of the artist
Interviewer, Transcription, Videography & Sound: Thobeka Bhengu

Sharing Stories

From their earliest days as an activist, Muholi sought to record first-hand testimonies and experiences of Black LGBTQIA+ people. Giving participants a platform to tell their own story, in their own words, has been an enduring goal. They have said:

Each and every person in the photos has a story to tell but many of us come from spaces in which most Black people never had that opportunity. If they had it at all, their voices were told by other people. Nobody can tell our story better than ourselves.

In this room, eight participants share stories of their lives and experiences as members of the LGBTQIA+ community in South Africa. Some of them feature in the Faces and Phases project in the previous room. The interviews have been conducted and produced by Muholi’s collaborators, some of whom are members of Inkanyiso. Some testimonies do not use Muholi’s preferred gender pronouns they, them, theirs.

Room 8

Black and white photo of the artist wearing bandages on their face

Aphelile IV, Durban, 2020

Somnyama Ngonyama

Somnyama Ngonyama (2012 – ongoing) is a series in which Muholi turns the camera on themself to explore the politics of race and representation. The portraits are photographed in different locations around the world. They are made using materials and objects that Muholi sources from their surroundings.The images refer to personal reflections, colonial and apartheid histories of exclusion and displacement, as well as ongoing racism. They question acts of violence and harmful representations of Black people. Muholi’s aim is to draw out these histories in order to educate people about them and to facilitate the processing of these traumas both personally and collectively.

Muholi considers how the gaze is constructed in their photographs. In some images they look away. In others they stare the camera down, asking what it means for ‘a Black person to look back’. When exhibited together the viewer is surrounded by a network of gazes. Muholi increases the contrast of the images in this series, which has the effect of darkening their skin tone.

I’m reclaiming my Blackness, which I feel is continuously performed by the privileged other.

The titles of the works in the series remain in isiZulu, Muholi’s first language. This is part of their activism, taking ownership of and pride in their language and identity. It encourages a Western audience to understand and pronounce the names. This critiques what happened during colonialism and apartheid. Then, Black people were often given English names by their employers or teachers who refused to remember or pronounce their real names.

Room 9

Poster saying 'STOP the war on women's bodies'

FEW Stop the War on Women’s Bodies poster, c.2005

Tracing Contexts

Muholi defines themself as a visual activist. They were born in 1972 during the height of apartheid in South Africa. Today their work celebrates LGBTQIA+ identity in the new era of democracy after apartheid was brought to an end in 1994, while also addressing the ongoing risks that the community face. Muholi has spoken about this being the very means through which they ‘claim their full citizenship’. The artist’s place within South African histories of activism, both as they relate to apartheid and the emergence of queer activism, are explored in this timeline. The timeline helps to highlight particular contexts from which Muholi’s work emerges and remains deeply rooted.

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