I can only review Euphoria as a gay trans woman who desperately wants to see herself on screen, who desperately wants to see her past, her present, and her potential futures. I can only review Euphoria as a gay trans woman who for the first time on television got to watch a cis girl fall in love with a trans girl. I can only review Euphoria as a gay trans woman who for the first time on television got to watch any girl fall in love with a trans girl.
Conducted over a 32-year period, researchers with the National Longitudinal Lesbian Family Study (NLLFS) said the children of lesbian parents they’ve been observing since birth are now 25 years old — and according to a battery of tests, those kids are just like children raised in heterosexual families.
Pour moi c'est un constat d'échec. Si c'est pas pour faire mieux que les hétéro quel est le l'intérêt ?
"While I love the fact that LGBTQ+ nightlife is expanding and becoming more welcoming to all of us within our community, lesbian specific spaces have suffered, I think, from this inclusivity," said Story, who is co-creator of the local award-winning podcast “Strange Fruit” on WFPL public radio, where she discusses politics, pop culture and black gay life.
In 2012, Story met her now-wife Missy Jackson at Purrswaytions, where Jackson was performing as her drag king persona, "King Mystikal."
"All inclusive LGBTQ+ bars and clubs now host straight bachelorette parties, and many straight-identified folks feel right at home within queer spaces in a way that they didn’t before," she said.
Women came together over coffee and cake, sharing what they could. These meetings, while less overtly political than later lesbian activism, did something amazing: In an era where being out could lead to serious legal and social consequences, they helped American lesbians realize their collective strength.
Anne Lister considered herself to be married twice in her life, once to her beloved Mariana, who broke her heart. Anne’s other marriage was to Ann Walker, her main love interest on the HBO series. Their marriage is now considered to be the first gay marriage in the United Kingdom. Both of Anne Lister’s marriages were sealed with communion at the Holy Trinity church in Goodramgate, York. Both engagements were also sealed with the exchange of rings — and Anne Lister’s favorite type of jewelry: a locket with a tuft of her beloved’s pubic hair inside. In fact, she had an ENTIRE COLLECTION of pubic hair lockets.
Lesbians FTW 😈
Here’s the thing: lesbian sex can, and frequently does, involve cocks. (The TERFs are quaking in their boots right now.) Whether that means a strap-on, a penis, a tongue, a fist, a clit, or whatever else is totally up to the individual dyke. One’s cock, or lack thereof, doesn’t have to be concerned with gender, or it can have everything to do with gender. Butch, femme, andro, boi–anyone and everyone of any gender expression can have a cock.
The dictionary defines femme as “a lesbian whose appearance and behavior are seen as traditionally feminine.” However, that’s what makes it subversive. To be “femme” is to capture femininity on your own terms, reclaiming it from the heterosexual gaze and performing it instead for a queer community.
Stewart never had a public coming-out process, and somehow, that made me realize that I didn’t need one either. She just starting dating women openly and felt no need to redefine her sexuality, and I guess I figured I could do the same thing.
I enjoyed talking to friends about our arrangement, but quickly found that most everyone knew someone who had left their male partner for a woman after a messy bout with polyamory.
“Be careful,” they’d say. “What if you fall in love?”
Pour une femme dans cette société sexiste, être indépendante signifie qu’on ne peut être une femme – on est une gouine. Ceci devrait en soi nous éclairer sur la situation des femmes. Ce que cela dit, aussi clairement que possible, c’est que les mots femme et personne sont contradictoires. Car une lesbienne n’est pas considérée comme une vraie femme. Et pourtant, dans l’imaginaire collectif, la seule différence essentielle entre une lesbienne et les autres femmes, c’est celle de l’orientation sexuelle. Ce qui revient à dire, au fond, que l’essence de la condition de femme est d’être baisée par les hommes.
We’ve heard a lot about what it is to be a woman who is unsatisfied in herself and her relationships and turns to another woman for those needs; we haven’t heard the stories of the Other Women. Those stories might reframe these affairs away from the question of loneliness, unhappiness, malaise, and need, and towards a question of labor, consumption, and use. It might help us recognize how when straightness is the assumed default, gestures of queer intimacy get muddled, blurred, and erased amidst all that platonic friendships have been stretched to encompass.
I use Lesbian Feminist as a term to refer to a broad and not entirely internally consistent group of theorists and theories which are interested in theorizing from the perspective and experience of lesbianism, understand lesbianism as a form of resistance towards heteropatriarchy, and understand heterosexuality as a cornerstone of patriarchal domination.
Les lesbiennes trans et leur·s partenaire·s peuvent baiser de plein de supers manières qui impliquent le pénis et les testicules, sans forcément engendrer de dysphorie.
Queer women probably don’t cruise because it is simply too unsafe for us to do so. It’s why Woolf is so careful to close her doors; it’s why Lorde sticks to lesbian bars, spaces created for and by queer women. Queer women’s sexuality is such a threat to patriarchal, heterosexual control that for many centuries its existence was completely denied, or deliberately hidden. The oppression levered against queer women is one of violent control: keeping us trapped, denying our existence, struggling to remake us. And even now, to be a woman in public is to be harassed—catcalled or followed home, leered at or abused. The threat of violence is inseparable from the idea of lesbian cruising.
Around three years ago, I came out by writing about biphobia for Archer, and the article was then picked up the Sydney Morning Herald. Considering the article talked about people treating bisexuality as a phase, I was wracked with guilt about how what I’m about to write might contribute to that.
Earlier this year, after a lot of introspection and a come-to-Jesus talk with a dear friend, I realised that I’m not bi, I’m a lesbian. […]
My realising this doesn’t make bisexuality as an identity invalid, or a phase. The reality is that a lot of gay people, especially lesbians, first acknowledge their same-gender attraction by coming out as bi, but eventually realise that isn’t the label for them. Ultimately, I think my original article was too naïve, and didn’t allow for the nuances of the wide variety of queer experiences.