Black women's sexualities are perceived as always invisible or absent, then lesbian and queer Black women and authors must follow as doubly invisible. While White sexuality as the normative sexuality has been challenged by other writers, Hammonds frames her intervention as reaching beyond the limits of this familiar critique. To effectively challenge the hegemony of Whiteness within Queer theory, Hammonds charges lack feminists with the major projects of reclaiming sexuality so that Black women and their sexualities may register as present and power relations between White women and Black women's expression of gender and sexuality becomes a part of theory making within Queer studies (Hammonds, 131). Black holes become a metaphor used to stage an intervention within Queer theory—Hammonds mobilizes this astrophysical phenomenon to provide a new way to approach the relationship between less visible (but still present) Black female sexualities and the more visible (but not normal) White sexualities. Hammonds writes that in Queer studies' "theorizing of difference" White female sexualities hold the position of visibility which is "theoretically dependent upon an absent yet-ever-present pathologized Black female sexuality" (Hammonds, 131). 2000, in her introduction to the 2000 reissue of the 1983 Black feminist anthology Home Girls, theorist and author Barbara Smith states her opinion that "to this day most Black women are unwilling to jeopardize their 'racial credibility' (as defined by Black men) to address the realities of sexism." Smith also notes that "even fewer are willing to bring up homophobia and heterosexism, which are, of course, inextricably linked to gender oppression." The involvement of Pat Parker in the Black feminist movement was reflected in her writings as a poet. Her work inspired other Black feminist poets such as Hattie Gossett. In 2018, Carol Giardian wrote an article, "Mow to Now: Black Feminism Resets the Chronology of the Founding of Modern Feminism", which explores Black women and their involvement with the organizing of the 1963 March on Washington (MOW). Particular focus is given to how this was pivotal to the shift of feminist organizing of the 1960s. Many activists are noted, including Dorothy Height, Pauli Murray, and Anna Arnold Hedgeman. Facing down powerful male figures of the Black church, they established feminist protest models that they subsequently used to inform the establishment of the National Organization for Women in 1966. Other theorists and writers who have contributed to the literature of Black feminism include Moya Bailey and Trudy of