The Serigrafistas Queer (SQ), a self-defined non-group collective, emerged in the context of a screen-printing workshop whose aim was to teach activists to print t-shirts for the LGBTQIA+ Pride demonstration in Buenos Aires. The collective, made up of artists, activists, and the general public, combines graphic arts techniques with protest slogans and phrases, which are printed on banners, t-shirts, and other pieces of fabric. In meetings, Serigrafistas Queer proposes discussions about the potentialities of slogans derived from dissent, strategies for a greater dissemination of the movements of desire, and the production of objects that facilitate silkscreen and stencil prints. As a result of these meetings, the Archivo de Serigrafistas Kuir [Kuir Silkscreen Printers Archive] emerged as a cuir/kuir/queer collection, multiple and in flux, which brings together all the content collectively produced over the years: stickers, flags, t-shirts, phrases, posters, documentary material, and an inventory of canvases. The material is reused each year during pride parades in different Argentinian cities and sometimes in other countries. The Serigrafistas Queer participate in Feminist Histories with 45 silkscreen prints, accompanied by brief accounts that narrate the processes of conception of each work. Among them is Corpo Estranho [Foreign Body], conceived by Matheusa Passareli, an artist, murdered in 2018 in Rio de Janeiro, who joined one of Serigrafistas Queer workshops held at MASP in 2018. Matheusa’s work, as well as her role as an activist, and the repercussion of her death, have become a symbol of struggle and resistance throughout Latin America for existences that oppose white and cis-heteronormativity, and that navigate the fragility of the body and mental health, as well as the strength gained by promoting the autonomy and visibility of dissident political identities. Serigrafistas Queer’s actions often take place in artistic contexts, but their work reaches the dimension of activism and disseminates voices through the construction of a political conscience created on the streets, during demonstrations and events that defend the causes of sexual and gender dissent.

— Beatriz Lemos, master in social history of culture, PUC‑RJ, 2019