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#1 | |
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I am very happy to report that amphierotic is no longer considered a psychiatric disorder. The DSM, which is the bible of sorts for mental disease does not include it, which means at some point it was removed. Kind of like homosexuality was removed in 1973.
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To be honest, I actually do consider myself an "official" BF researcher. When I was working on my master's degree I was fortunate enough to do research with a prof who is femme, and we did a lot of research on butch-femme - resulted in 5 published articles. So as for academic studies on B/F I keep up with what's out there (although there isn't a great deal). In any case, I am very familiar with the B-F research that has been done.
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#2 |
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![]() What is a femme or butch? A femme is a feminine lesbian. A butch is a masculine lesbian... am I not correct? Of the entire LGBT community, I've come to believe that lesbians have the most categories. BTW, if anyone could enlighten me on categories associated with gay males, please do. Of those "labels," categories, or names, I've heard of the butch, soft butch, stone butch, stud, power dyke, femme, lipstick lesbian, gothic femme, blue-jean femme, etc. I'm not sure I am taking a stand on this topic. All I'm trying to prove is that we are all lesbians or homosexuals at the core, no matter what levels of masculinity or femininity are present within us. Eventually, we will once again realize that. In the olden days, or to be precise, in the time of Sappho or Shakespeare, there were none such categories. I feel like we are like music. Like how metal is differentiated into various brands: Heavy metal, Death metal, Black metal, Hair metal, Thrash metal... well I suppose it's due to the developing masses of humankind. |
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#3 | |
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#4 |
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Don't forget the terms Transgendered, Transsexual, etc.
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#5 | ||
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Please keep in mind that I am young and haven't had much experience befriending other LGBT people. This is just my two cents, but I find that definition really wierd. There's just too many categories.
Then, what is the true meaning of butch and femme? I mean, universal meaning, or scientific? Quote:
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#6 |
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Transgendered is a huge umbrella term that is used, everyone on this site embraces their ID or label in their own way.
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#7 | |
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"Many proposals have been made to us to adopt your laws, your religion, your manners and your customs. We would be better pleased with beholding the good effects of these doctrines in your own practices, than with hearing you talk about them".
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i doubt this is true. but if it really is "all just too complicated" please do stop trying to simplify it. you are an intelligent person, perfectly capable of making sense of a great many difficult things. this is no different. humankind is made more beautiful by it's complexity...not diminished by it. Quote:
"of course" ![]() again, two cents isnt enough, not for the assumed privilege of defining several billion people in such a narrow way. your money would be better spent learning how each individual defines themselves...rather than having decided ahead of time what and whom each of us is. Quote:
thank you for being so articulate Gemme. (breathing deeply) i was feeling myself in danger. ![]() |
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#9 | |
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Breathe in, breathe out....breathe in, breathe out....breathe in, breathe out... |
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#10 | |
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"Elizabeth Lapovsky Kennedy and Madeline D. Davis. Boots of Leather, Slippers of Gold: The History of a Lesbian Community. New York: Publisher: Penguin (Non-Classics) (March 1, 1994) Language: English, ISBN-10: 0140235507, ISBN-13: 978-0140235500 Kennedy and Davis look at a group of lesbians in this book that are largely under-studied. Specifically, they examine working-class lesbians from the mid-1930’s to the early 1960’s in Buffalo, New York. Boots is actually the result of a thirteen-year-long oral history research project designed to focus on the culture of survival and resistance of older, working-class lesbians. What this focus revealed was the centrality of butch-fem roles. A major assumption that Kennedy and Davis work from is that these women’s openness about their lesbianism was crucial not only to the communities they helped form in their own time, but to all lesbian communities which they have provided a model for that have emerged since. They even go so far as to posit that these older lesbians and their lives constitute a prepolitical stage of the 1970’s gay rights movement. Approaching their project from such pre-determined celebratory standpoints drives Kennedy and Davis’ research in a biased manner. While not without its limitations, this study remains groundbreaking work. In regards to Boots’ relevance to cultural landscape studies, Kennedy and Davis discovered that in their search for working-class lesbians, they found them in public spaces, primarily bar communities. Furthermore, when seeking to uncover lesbian cultures of survival and resistance it was exactly the bar communities that proved to be sites of such politics. Particularly useful to cultural landscapes scholars are chapters 2-4, which “explain the growth and development of the lesbian community, culture, and consciousness in the bars and open house parties of the 1940’s and 1950’s” (25). More specifically, chapter 2 concentrates on the establishment of public lesbian communities; chapter 3 describes the growing public resistance to heteronormative society and the expansion of lesbians’ public presence via lesbian bars; and, chapter 4 examines with more depth how race and class affected community formations within lesbian communities as bars were desegregated and class stratification emerged. Chapter 5, which focuses on how visibility affects the formation of community, identity, and consciousness, may also prove useful to those interested in lesbians (especially butch lesbians) within traditionally defined “public” spaces such as the street. [J. Sapinoso]" Publisher Comments: When most lesbians had to hide, how did they find one another? Were the bars of the 1940s and 1950s more fun than the bars today? Did Black and white lesbians socialize together? Boots of Leather, Slippers of Gold is a ground-breaking account of the growth of the lesbian community in Buffalo, New York from the mid-1930s to the early 1960s Drawing on oral histories collected from 45 women, it is the first comprehensive history of a working-class lesbian community. These poignant and complex stories provide a new look at Black and white working-class lesbians as powerful agents of historical change. Their creativity and resilience under oppressive circumstances constructed a better life for all lesbians and expanded possibilities for all women. Based on 13 years of research, Boots of Leather, Slippers of Gold ranges over topics including sex, relationships, coming out, butch-fem roles, motherhood, aging, racism, work, oppression, and pride. Kennedy and Davis provide a unique insider's perspective on butch-fem culture and trace the roots of gay and lesbian liberation to the determined resistance of working-class lesbians. The book begins by focusing on the growth and development of community, culture, and consciousness in the bars and open house parties of the 1930s, '40s, and '50s. It goes on to explore the code of personal behavior and social imperative in butch-fem culture, centering on dress, mannerisms, and gendered sexuality. Finally the book examines serial monogamy, the social forces which shaped love and break-ups, and the changing nature and content of lesbian identity. Capturing the full complexity of lesbian culture, this outstanding book includes extensive quotes fromnarrators that make every topic a living document, a composite picture of the lives of real people fighting for respect and for a place that would be safe for their love. " "Based on 13 years of research, Boots of Leather, Slippers of Gold ranges over topics including sex, relationships, coming out, butch-fem roles, motherhood, aging, racism, work, oppression, and pride. Kennedy and Davis provide a unique insider's perspective on butch-fem culture, and trace the roots of gay and lesbian liberation to the determined resistance of working-class lesbians. The book begins by focusing on the growth and development of community, culture, and consciousness in the bars and open house parties of the 1930s, 40s, and 50s. It goes on to explore the code of personal behavior and social imperative in butch-fem culture, centering on dress, mannerisms, and gendered sexuality. Finally the book examines serial monogamy, the social forces which shaped love and break-ups, and the changing nature and content of lesbian identity. Capturing the full complexity of lesbianculture, this outstanding book includes extensive quotes from narrators that make every topic a living document, a composite picture of the lives of real people fighting for respect and for a place that would be safe for their love. Tracing the roots of gay liberation to the creativity and resilience of lesbian communities such as the one in Buffalo, New York, the authors explore how these women paved the way for a better life for lesbians and gays, and provide a unique insider's perspective on everything from sex, relationships, and motherhood to aging, racism, and pride. This first ethnography on the development of working-class lesbian communities from the 1930s to the 1960s focuses on a Buffalo, New York, lesbian community. Unlike gay men, gay women, by dressing the way they wanted, going to bars regularly, being financially independent from their families of origin and from men, and by boldly seeking out the company of other women like themselves, unwittingly created a community of their own. The authors argue that because the women in the community gave one another the support necessary to respond aggressively and ``with pride'' when facing an often disapproving and hostile society, they effectively built the real foundation of the gay and lesbian liberation movement. The oral histories of 45 women tell of victimization by their families, straight men, and one another but also recount the joys these women experienced by allowing themselves to be who they really were. Conducted over a 13-year period, these interviews contribute a massive amount of original research to the anthropology of American culture as well as to lesbian history. For academic libraries and women's studies collections.-- Patricia Sarles, Brooklyn Public Library, New York " Reviews: ". . . the first comprehensive account of a working-class lesbian community. . .." -- Ms. Magazine "This should be seen as a groundbreaking book, a fascinating look at the pre-political support systems, of friendship groups extended to include ex-lovers' families and children that became one of the foundation blocks for building the gay/lesbian communities of our day." -- San Francisco Review of Books At a time when many lesbian and gay leaders are urging assimilation and moderation, Boots of Leather, Slippers of Gold recovers a neglected chapter of lesbian and gay history and reminds us of the enduring importance of outlaw roots. -- San Francisco Chronicle-Examiner . . . the first comprehensive account of a working-class lesbian community. . . -- Ms. Magazine The book soars on the plain, yet eloquent voices of the women. . . -- Boston Globe Boots of Leather, Slippers of Gold honors all of us; Liz Kennedy and Madeline Davis have produced a work that opens up the heart and mind. Their book breaks new ground in womens history, Lesbian history, and the history of desire as a lived force in a community under seige. Most of all, they have put back at the center a group of women, who without money or traditional power, fought for and won a public place where women queers could celebrate their love. -- Joan Nestle, Co-founder of the Lesbian Herstory Archives and Editor of The Persistent Desire: A Femme-Butch Reader While some of this book is a juicy account of who did what to whom, the heart of Boots of Leather lies in its careful, insightful evaluation of the development of the Buffalo lesbian community through its bars. -- Lambda Book Report This pioneering history of a working-class lesbian community is doubly marked by its scholarly care and its human compassion. Kennedy and Davis have adhered to the most scrupulous standards of serious historical work, yet at the same time have treated the subjects of their scrutiny with profound delicacy and respect. Boots of Leather, Slippers of Gold is one of the finest works yet to emerge in the burgeoning field of gay and lesbian studies. -- Martin Duberman, Distinguished Professor of History, CUNY Graduate `chool, and Director of the Center for Lesbian and Gay Studies Rarely does a book break entirely new ground, but this is surely one that does. With love, passion, and empathy, Kennedy and Davis bring to life the history of a working-class lesbian community. A complex, fascinating, and evocative world, it has much to tell us about gender, sexuality, class, and urban life. Above all, this is a story about the triumph of the human spirit over horrible adversity. The voices of these women sing on every page. -- John DEmilio, University of North Carolina at Greensboro Boots of Leather, Slippers of Gold incorporates both academic values of sound scholarship and the lesbian communitys need for roots and for affirmation of our identity as woman-loving women. -- The Empty Chest This very first community study of lesbians will radically advance the state of knowledge in gay and lesbian studies. Nuanced, lovingly researched and provocative, both the description and the argument are food for thinking people. -- Esther Newton, State University of New York at Purchase and author of Cherry Grove, Fire Island: Sixty Years in Americas First Gay and Lesbian Town ...Elizabeth Lapovsky Kennedy's and Madeline D. Davis' history of the lesbian working-class cummunity in Buffalo. Drawing on oral history as well as records, the authors have represented a microcosmic study of a fascinating and vital community. The importance of class and race and the techniques of survival in the face of oppression marked the historical experience of these women. Kennedy and Davis have written about the specific local development of a consciousness of a kind that is required for a liberation movement and that they show existed before Stonewall in Buffalo. -- The Los Angeles Times http://books.google.com/books?id=0T8...age&q=&f=false Can't know where you are going 'til you know where you came from...
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#11 | |
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Perhaps since we all expect our ID's respected, we might extend the same kindness to others.
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.......... In the depth of winter I finally learned that there was in me an invincible summer. ~Albert Camus
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#12 | |
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#13 | |
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I am not a Lesbian either! You will find many here who aren't Lesbians (do NOT identify that way) and many here who are. So you are wrong. We are not ALL Lesbians here and please respect that. This is your belief and reality not that of everyone here. With more understanding, maybe that will change for you. I am also Male-Identified. It would be like someone arguing with me when I say: I am not a girl. And they respond with: Yes you are. and I say: No I'm not. And they say: Yes you are. Everyone loves being around those who respect us and not so much with those who don't. |
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#14 | |
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The part I've underlined is something you will just have to accept as not being able to do. Lesbian does not equal homosexual. Butch and femme does not equal lesbian. So, there's no way to "prove" this theory since it's false. Oh, not to throw a bolt into your machinery, but not only are there Transgendered and Transexual individuals, there are Transensual folks as well. You are right; there are many terms and categories and subcategories for our community. Each one connects with a particular person and how they live and love, and there is a lot of love in our community, so there has to be a way to identify that particular love and the person who feels it. Patience, grasshoppa. I wish you luck in your journey. |
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#15 | |
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This is my view AS A LESBIAN.
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#16 | |
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I am Transgendered. I am Male-Identified (as I stated above) not Female-Identified. I do not identify as both. A Transgendered person can identify as either Male or Female, equal or varying degrees of both or neither. One Gender, Gender Fluid or Genderless. The definition of Transgender is: One who identifies with a gender they were not assigned/born with (Sex at birth). |
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#17 |
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And more food for thought before I go for the night: To confuse you even more, which we love to do that around here...LoL... There are Femmes who are Female-Identified who also identify as Transgendered. For them, they have accepted Femme as their gender identity. Also, they may or may not identify as Lesbians.
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#18 | |
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I have heard transgendered described or defined as Victoria stated, as well. That it is a more spiritual based "gender" view and like some define "butch" or "femme" is in fact a third non-binary gender. I think sometimes the liberties we ( society) take with language and the freedom to interpret "words" has become so easy to do and culture moves so quickly anymore, it is truly just hard to keep up. Some folks place a "negative" connotation on the word "lesbian" , because it became viewed as the "made for men porn girl on girl" action. It got a bad rap within our own community, because we allowed it to. Ask five people to define "stone butch" and you may get five different variations. I try not to get defensive these days when someone says ( or types) something that doesn't mesh with my internal dictionary, because with all of the influences on that dictionary, the very definitions may evolve and they may end up coming full circle if I stick around and watch. I still have a lot of things I don't quite understand regarding gender choice/ expression relating to sexual choice/ expression and hell, I may never totally "get it" because it varies so from individual to individual. What I have come to understand, is that it is not for me to "judge" . Also that some folks are just easier to ask questions to than others. It takes a while to learn to speak the same language when it changes so much either geographically or within different "generations". |
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#19 | |
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forgive me...i would prefer not to be lumped into anyone's "proof" of anything. at "the "core" i am self-defined and not other-defined and at that core i am most certainly NOT a "lesbian". i am a femme. that is the gender that is stamped on the cells that make me. the adjunct to that innate identity, in my case, is queer. we are all labeled, a necessity based on the limitations of humanity, language and cultural paradigm. we adopt some labels because they are often the easiest/only way to fit ourselves into various environments in a way which is understandable to the other inhabitants. i do it when absolutely necessary...in order to begin a dialogue for example. once that conversation is begun, the word lesbian is no longer one i use to describe myself. i have no issue with the term. it is simply not mine. it would be like calling myself Eva....when my name is Kathlene. Eva is a lovely name, i share some traits with many Eva's. but i am not Eva. i am Kathlene. Sappho and Shakespeare may not have used our contemporary vernacular but it's only logical to presume they had their own ways of understanding the limitations and boxes of their respective cultural environments. you're off the hook having to prove anything for my benefit. the music analogy was cool though. |
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#20 |
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Not always. I was looking at it like a word problem. I'm homosexual, by textbook definition, but I am not a lesbian. Therefore, not all homosexuals are lesbians. So, no...for me....homosexual does not equal lesbian.
For you it does, but for me it does not. And if all parts of the equation do not agree, then it cannot be true. True meaning always true, in every situation. |
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