For lesbian lips only.
Updated: Aug 31
The Charlotte Museum Trust contains within its archives a selection of lesbian feminist newsletters and magazines from the 1980s. Run by collectives and penned by volunteers, these publications were hell bent on, wait for it, a lesbian revolution. Lesbian Lip and Circle moreover were explicit in their preferred readership, featuring the censoring ‘For Lesbians Only’, and ‘For Women Only’, on their covers. Why such exclusivity? Why such separatism? A lesbian revolution required an authentic (patriarchy-free) sense of womanhood (womyn/wimmin/womon, et al, hood), so these magazines embraced the idea of women-only and lesbian-only spaces. Gawd, if you wanted to know what women were really capable of, best you figure it out without men telling you what to do, right? Right on sister!
As a director becoming newly acquainted with the Museum’s collection, flicking through the articles featured in Lesbian Lip and Circle coincided for me, with what we might call the ‘Bruce Jenner Effect’ imploding upon the interwebs on the one-hand, and the related correspondence received by the Museum regarding lesbian-only spaces, and how they might be preserved within wider issues of queer and trans politics, on the other. An intersecting juxtaposition you might say, and one that got me thinking about the relationship between lesbians (or lesbian-feminists), and transgender issues, from within the archives of the Charlotte Museum Trust. So what can the Museum’s collection tell us about this relationship, or at least, what are a few of the many things it can tell us? I thought I would reflect on two counts, firstly, on the perspectives found within 1980s lesbian feminist newsletters and magazines, and secondly on the scope of the collection itself.
Who has lesbian lips?
For some of the writers of 1980s Circle, intent as they were upon moving beyond heterosexuality and patriarchy alike, a bloke was a bloke was a bloke, and nobody raised as a boy was welcome within the closed circles of political lesbianism. However I would like to pay more attention to the articles featured in Lesbian Lips in the May-June newsletter for 1982, because in this issue the lesbian feminist authors contemplated the relationship between ‘women’s liberation’, and ‘lesbian liberation’, arguing in turn for a new definition of ‘woman’, one which would incidentally lead to that lesbian revolution they were looking for. To be fair, I am myself taking a liberal interpretation of the political position expressed by these women, however, one way of understanding lesbian politics, is to understand the need to redefine ‘woman’ in a way that breaks free from heterosexuality (women attract men and breed: full stop) and patriarchy (men are normal and make all the rules; women are not and need to be taught the rules). Under the heading ‘lesbian and queers’, one author argued that ‘woman’ exclusively meant white, middle-class, and heterosexual. In turn lesbians couldn’t be women. They may be either invisible or hated, but they were not accepted as women. Aberrations – sinners – perverts, but not women. So lesbian feminists of the 1980s? Some argued against their white cis-gender middleclass heterosexual feminist peers to create a utopia where ‘woman’ could mean non-heterosexual, and moreover, where ‘woman’ existed outside of patriarchy, that is, outside of the rules created by men.
If we fast-forward through to 2015, then one way of understanding the relationship between lesbian and transgender politics , is that transwomen are, like cis-gender lesbians of the 1980s, capable of redefining ‘woman’ in ways that are neither patriarchal nor heterosexist. Should she want to be, a transwoman lesbian feminist may be the most radical revolutionary of them all. So trans politics and lesbian politics? Yes. But wait, there’s more:
Lesbian lips in drag: what we collect
From the perspective of a historian, lesbians are always hard to find. That’s not because they didn’t exist, it’s because they didn’t always go by that name, and sometimes straight women behave like they might be lesbians. Gender and sexual identity are what historians like to call ‘historically contingent’, which means what counts as being homosexual for one generation, doesn’t for another, the edges shift, and if you go far enough back, no special category for lesbian sexuality even existed.
Reflecting this situation, the collection of lesbian culture at the Charlotte Museum is not clear cut in its inclusion of lesbians and its exclusion of all others. It couldn’t be. There are too many grey areas in the past for it to be otherwise. Take the case of Amy Bock, popularly described as ‘a Tasmanian-born New Zealand female confidence trickster and male impersonator’. Amy was a con-artist, participating in criminal activities that culminated in her attempt to marry Agnes Ottaway in 1909. Having used many aliases throughout her life, Amy lived as Percy Redwood until she was caught out in her attempt to secure access to generous patrons through her marriage to Agnes. Some consider Amy Bock’s 1909 cross-dressing marriage as proof of Bock’s lesbianism.
Postcard depicting Amy Bock as the Female Bridegroom, collection of the Hocken Library, University of Otago.
Would we include her in a lesbian museum? Sure, because we may never know if her feelings for Agnes were sincere, or if given the opportunity she would have chosen to live as a lesbian, but we do know that she is part of lesbian culture, for she did seduce and marry a woman, and thus she fits within the bigger grey edged picture.
But Amy is also in one of our grey areas for another reason. In living as a man to marry a woman, Amy is both a historical lesbian and transgender man. And its often the case that our lesbian heritage does include women who may have lived as women their entire lives, but expressed their lesbianism in terms of being ‘born with the soul of a man’. In a way, our collective understanding of lesbian heritage is deeply entwined with the experiences of people we might now think of as being trans men. Our collection has favoured the experiences of people raised as female, who then went on to love other people raised as female, irrespective of whether or not either party may have wished to be identified in that way had they been given the choice. It’s a clumsy way of expressing it, but it’s how it works. In a sense, historians are bound to the nuances, or lack thereof, that made up the lived experiences of those in the past. When bodies are allocated one sex or the other upon birth, and peoples’ lives were explained in terms of their ability to fulfil or otherwise, the roles of that sex, then ‘lesbian’, ‘spinster’, trans man or gender queer, are all going to look pretty much the same when we look backwards. In turn the ‘lesbian space’ created by the collection, reflects the past, and as such already includes the history of trans politics within it…
For more on contemporary trans politics see http://frufruscrub.tumblr.com/post/91765505896/language-tips-for-cis-feminists-speaking-on-trans
For more on gender and safe spaces see https://www.youtube.com/watch?v=Rdua6xvcalg
For more on Amy Bock see http://www.teara.govt.nz/en/biographies/2b30/bock-amy-maud
For more on Circle and Lesbian Lips see The Charlotte Museum Trust collection in person, 8A Bentinck Street, New Lynn, Auckland. Open Wednesdays and Sundays 1-4pm.
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