Posts Tagged ‘best of’
Last week, I dreamt of my future wife.
That’s a strange thing to write down and admit, actually, especially publically; but I thought exactly that when I woke: that was my future wife. I still know exactly how she tasted, smelled, how her waist felt in my arms.
I’m not sure how I feel about marriage, really. My mom has always said I should wait until I’m 30 to get married, and thinks too many people get married too young. I don’t really think the government should have anything to do with my personal relationships, and I don’t think the government should value certain kinds of relationships over others – one man + one woman? What about a triad, a lesbian couple, co-habiting straight men? Who cares how people make a household work, as long as they do?
But: I do believe in commitment, in stating publically that you love someone, in gathering friends & family in a ceremony that celebrates and affirms the difficulty, the support, the community around a relationship.
Since I came to be aware of the inequalities of queer relationships in the eyes of the law in, oh, I don’t know, high school? middle school?, it has just been a given that I couldn’t “actually” get married.
“Whatever,” I told myself. “Like I would get married anyway. Like I want The Church + The State involved in My Relationship.”
And the activist circles I ran in were skeptical of marriage as The Gay Rights Issue: “There is so much to be done!” we argued. “Marriage is such an issue of privilege. What about hate crime legislation, discrimination policies for the workplace, queer homeless youth, AIDS, suicide rates, the drinking/drug problems in the queer communities? What about foster kids and adoption and simply BEING KILLED because of gender and sexual orientation? What about cissexism and trans advocacy?”
Unfortunately, the momentum of queer activism isn’t necessarily in the radical queer youth & college students – it’s with the money. And mostly-white mostly-middle-class homos have already decided what The Gay Issue is: marriage.
It’s a symbol, really: not just a symbol for normalcy, but a symbol for a relationship. And that’s what is at the heart of this movement, the heart of the difference in sexual orientation: the right and ability to choose whom we love, with whom we partner.
While my personal beliefs are still a bit more radical than that, I’ve studied the history of social change enough to know that chnage happens gradually, in pockets, a little bit at a time. I also feel like gay marriage activism is a limited scope – like aiming for the mountaintop instead of the sky – because it still defines marriage as two people, right, we’re still talking about working within the monogamy system here. So while many of our poly friends are going “rah rah gay marriage! And PS, what about us?” the gay marriage activits are kind of saying, “Shhh, we can’t talk about your issues right now.”
But then again, it’s easier to go little-by-little than to overhaul the whole system. It’s a classic social change model conflict – after observing a system of oppression, do we a) work from within it to attempt to change it, or b) throw it out completely and start over? My radicalism wants marriage to be thrown out. I mean really, what good is it? But I feel the same way about other institutions that seem to matter to some feminist theorists and reclaimists, such as Christianity. I don’t personally have any investment in the system of Christianity, so I can’t imagine going inside of it to fix and change the oppression and hierarchical marginalizing structures that are in place – but others do have that investment, and are doing the work to include women in clergy, to research the history of more women saints, of queer history in the church, etc. Lesbian and feminist priests and nuns and churchgoers – what they find in the practice must be worth the work of reclaiming and rebuilding, for them.
Actually, I can draw a parallel here: for me, it is language. I am a poet at heart and never cannot be. People ask me why I use language they deem offensive – dyke, fag, pussy, cunt, slut, butch, femme, queer – and I try to explain it is because I love these words. As if they were delicate glass boxes filled with mud, I pick them up from being buried in the compost heap and wash them, dig the dirt from their creases, make their silver shine, make them see-through again. I am invested in the system of language, even though within it -built into the very makeup – is a hierarchy that says certain people are better, best.
Which brings me to my next point: words. Of course “marriage” is not the same thing as “civil union” or “domestic partnership” – the words are different. “Beautiful” is not the same thing as “cute” or “gorgeous” or “attractive” or “stunning” or “elegant” or “handsome,” right? Those all have slightly different connotations, even if their definitions are overlapping and very similar.
I am a poet. I’ve worked hard to say that sentence. I eat words for breakfast and fall asleep with book after book open on my pillow. I theorize language and meaning and definitions and semantics, revive words that are suffering, influse love and equality and value where I can.
It doesn’t matter how many rights there are in a “civil union” or “domestic partnership,” they will never be marriage, because they are not the same word.
Mark Twain wrote, “The difference between the almost right word & the right word is really a large matter – it’s the difference between the lightning bug and the lightning.”
It is the difference between fire, and a firefly.
Words are not some static, fixed thing. They are living, they have lives and evolutions, they are manifestations of the culture from where they come, in which they are used. We can change them. They do change and evolve and grow to suit the needs of culture – they reflect a culture, but they also shape a culture. A new concept, term, or phrase can define a movement, a change, activism.
Researching all this information about the state of gay marriage in my country recently has really got me thinking about my own future. I don’t come from a very traditional family, I’ve never thought I would have a very traditional wedding – bridesmaids, groomsmen, white dress, any of that. I’ve received some amazing, beautiful, moving photographs from queers over the last few days, and I find a part of me is craving to have some beautiful party, some celebration, where my love and I can costume up and wear cool clothes and be surrounded by our friends looking dashing.
So I have some ideas forming about what I’d do for my own ceremony. No real dealbreakers, just ideas that I like. Although I am really attached to the idea that our first dance would be choreographed – let’s hope my future wife knows how to swing. (Let’s also hope next time I’ll dream her phone number or URL, so I’ll figure out how to contact her.)
* I hate this common use of “gay” and not infrequently call people on it when I hear them say it. But the tension in this sentence – calling marriage “gay” – cracks me up. Kind of like the bumper sticker I saw at Little Sister’s Bookstore in Vancouver, BC many years ago, which read, “Straight people are so gay.” Hah!
This marks the beginning of 8 Against 8, where 8 lesbian blogs are writing for 8 days against Proposition 8 in California which would render same-sex marriage illegal and raising a goal of $8,000 to defeat the initiative.
Aside from me, the other 7 bloggers participating in this 8 Against 8 are Grace Chu and Grace Rosen at Grace The Spot, Lori Hahn at Hahn At Home, Kelly Leszczynski at The Lesbian Lifestyle, Dorothy Snarker at Dorothy Surrenders, Pam Spaulding at Pam’s House Blend, Riese at This Girl Called Automatic Win, and Renee Gannon at Lesbiatopia.
In addition to California’s Proposition 8 on the ballot in just a few weeks, Florida has Amendment 2 and Arizona has Proposition 102, both of which would amend their state constitutions to define marriage as between one man and one woman. Arkansas also has Act 1 on the ballot, which would forbid gay and lesbian parents – and any unmarried parents – from adopting children.
Every day during 8 against 8 I’ll be featuring some different things against the initiative. Donate some funds NOW, talk to everyone you know about voting in this year’s election (regardless of their location), urge your Californian friends and family and lovers to VOTE NO on Proposition 8.
On October 6th, 1998, Matthew Shepard was tied to a fence in Laramie, Wyoming, beaten, and left for dead – because he was gay. He was taken to a nearby trauma hospital in Fort Collins, Colorado, and died on October 12th.
I lived in Fort Collins at the time. I was not out, I was living with my high school boyfriend of five years. Nobody I knew was talking about it, aside from the brief acknowledgment in order to look away. There were protesters at the hospital. The Denver newspaper announced that he had died before he actually died.
I remember crying. I remember being so confused as to how this could’ve happened. I remember being terrified to come out in that environment, so I stayed in the closet for two more years.
Years later, after I was living in Seattle and came out and was building an amazing queer community, I saw Matthew’s mom Judy Shepard speak at my college. I’m paraphrasing here, but I remember a few things she said so deeply: “I’m just a mom,” she said. “I’m not an activist, I’m not a historian, I’m just a mom of a really great kid who died because he was gay. People ask me all the time, what can I do, and I always tell them: Come out. Come out everywhere, all the time. People discriminate because they don’t think they know any gay people. They don’t know that the guy they go bowling with is gay, that their office neighbor is gay, that their dry cleaner is gay. They think gay happens “over there” in big coastal cities. Until everyone starts realizing that gay people are just like them, discrimination will keep happening.”
I tell that to people a lot, especially baby dykes (or baby fags or baby queers) who are struggling with coming out. It’s our number one place of activism: to be who we are. To let the soft animal of our bodies love what it loves. It is not easy for any of us, but for some more than others, as there are still very real consequences to coming out and being out, not just with our families and parents (especially) but in our daily lives.
I was searching for some Judy Shepard direct quotes and came across this article from 2001, which relays more of the thoughts I’m trying to articulate:
Matthew came out to her at the age of 18, three years before he died. He decided in his own time and space when to tell his parents about his feelings on his sexuality and how that was important to him. After explaining how she and her husband dealt with Matthew’s coming out, Judy believes that “Your goal in life is to be the best and happiest you can be. Be who you are. Share who you are with the rest of the world.” Come out. Come out to yourself. Come out to your family. Come out to your friends. Be who you are and don’t hide in the closet of fear. Take pride in who you are through and through. [...] In closing, Judy illustrated her thoughts that if the corporate world of gay, lesbian, and bisexual individuals would come out and be true to themselves, their lives, and the world we live in would be a better place. Maybe Matthew would still be here today. ‘It’s fear and ignorance that killed Matthew. If fear is shed, the violence will go with it.’ Acceptance of gays, lesbians, and bisexuals would not allow fear and ignorance to exist as hate.
- Erie Gay News report on Judy Shepard at Mercyhurst April 3 2001.
Years after I left Colorado, when I was in Seattle and studying writing, especially formal poetic forms, I wrote an acrostic poem about Shepard. The acrostic is a form you’ve probably played with as a kid, at least – you take a word and make each letter in the word the first letter of the line of the poem. In this case, the assignment was to write an acrostic about a place, capturing both the essence of the geographical space and an event that occurred there. The title is a reference to the date he was attacked.
- MATTHEW 10:6 (Acrostic)
Framed in thick oak trees, equidistant, streets
Open to fields marching toward undisturbed horizons
Regulation-height lawns burn with summer’s oppression
Tearing boys from youth, from breath. Behind
Cinnamon foothills, anger and ignorance sprinkle
Obstructions in the north winds. An easy tragedy
Laughs. Tail lights disappear, tangled in this inevitable
Last night – train whistles whisper, keeping company
Infused with ghosts. Plucked from a fence,
No one blinks – hospital doors swing shut.
Shepard boy releases. The world watches the moon set.
I am not noticed much in New York City. My recent trip to Washington State’s Olympic Penninsula reminded me of this and I’ve been more observant of it ever since.
Honestly, to most subway commuters, shoppers, service industry employees, I just don’t register on their freak radar. I dress quite conservatively, usually, for one. I’m often in slacks and button-downs, kakhis and a polo, with a gadget bag and an iPod when I am commuting to and from Manhattan, and I just don’t account for as much attention as someone soliciting for money, someone homeless sleeping on the train, someone with a boa constrictor, someone in a wedding dress.
[Maybe it's a class thing - upper class and working class are noticed, middle class is generally anonymous and neutral?]
I have often noticed that I pass as male here – that people, service employees especially, call me “sir.” But in watching this a little closer I have noticed that it’s not that I’m passing necessarily, I think people are just not paying close enough attention to me – it’s quite obvious I’m female upon just the slightest attentive glance, and I don’t think most people are consciencious enough of genderqueer-ness to call me “sir” by default.
My freak is not in my display of clothing, my costuming, my visible markers – my freak is that my clothing is on this body, that my gender presentation breaks the sex/gender assumption of my societally-instructed gender role. And honestly, the survival skills of New York mean that you don’t – you can’t – pay too much attention to the average Pats and Jamies around you, because you will either: a) get completely overwhelmed by the input, or b) miss observing the dangerous freak and find yourself in harm’s way. It is a skill that, as an empath, observer, and writer, I have had much struggle learning, as I want to be able to observe and notice the things going on around me, and indeed that is one of the best things about New York City, this huge, constant swirl of energy and life. But while it is energizing in small doses, to live inside of it constantly we must develop thick, massive boundaries as to not take in all of the constant comedy and tragedy around us.
When I dress up for a date or for a photo shoot, New York’s reaction to me is slightly different. This is when my masculinity becomes deviant and subversive, even aside from the body it is performed upon, because I start looking like a fag, I add elements of flair and sissy and dress-up and vaudeville, and that is not quite the same conservative masculinity that gets scanned over and does not set off anyone’s freak radar.
So my masculine gender is only “freaky” when it starts to be more feminine, more faggy, more queer. This makes sense now that I’m thinking of it – I just never thought about it like that.
My identity is largely marked by the construction of clothes, costuming, and physical appearance, as I think many butches are, as that’s the most obvious adaptation of the non-normative and subversive gender, and of rejecting the compulsory gender. But strangely I’ve gotten to the point where my construction of this notion of my identity is so “natural” that it doesn’t set off freak radar anymore. It’s only when I take my adopted gender role to more queer places – camping it up, making it more feminine with traditionally feminine colors, adding bold accessories and high contrast – that I start standing out in this city.
The New York City Sex Bloggers 2009 Calendar photo shoot took place this past Sunday at the Slipper Room, and it was a huge success.
The Slipper Room, if you haven’t been, is a really amazing venue where the New York Burlesque troupe reherses and performs. It’s got fabulous gold and red curtains, iron art-deco railings, velvet booths – the works. Burlesque Night Club & Cocktail Lounge floor manager and DJ, Ken, was in attendance to help with logistics (thanks Ken!).
I frequently admired photographer Stacie Joy for her toppiness of the entire shoot. “What if possibly we …” “No.” Stacie would cut us off. “This is what we’re doing.” Stacie’s assistant darren Mayhem was running around and taking care of all the crazy details with much grace. We had our own scene stylist, Jezebel Express, who, when we were swing dancing toward the end of the day, revealed that she’s got a degree in dance – and given her burlesque talents I’m not so surprised. Though I didn’t work with them, also significant for the shoot were hair stylist Danny K Style and makeup artist Stormy, who was celebrating her 50th birthday and was a freakin firecracker. I can’t wait to see her perform some of her burlesque, I bet she’s amazing. Makeup and hairstyle make such a difference, it’s still a surprise to me - Mariella, for example, looked so much like a classic pinup – I couldn’t get over it.
Speaking of the beautiful pinup girls:
Elizabeth, Tess, Diva. (Oh I love heels.)
Twanna was an amazing little brown courtisan and she’s got such a great smile. (Her outfit made me feel like such a pervert, and I suppose that’s part of the point.) Audacia was so elegant in two different corsets and gloves, Desiree pulled off Jessica Rabbit like you wouldn’t believe. Diva‘s identity was protected, so she had to cuddle up with me for a few of the shots (aw, such a tough life, Sinclair, you’re thinking. I know. The things I do for art). Elizabeth was rockin’ some feisty heels and amazing fishnets, which was all the more glamorous because she’s rarely dressed up all girly like that. Jamye has an even bigger camera personality than she does in person, and one of my favorite moments was when she was doing one-legged push-ups to get her muscles to “pop” prior to her shoot. Hot! Lux was lovely and a bit smoky/mysterious in lots of black, Rachel couldn’t get away from featuring her great ass – and why would she? May as well show it off if you got it, yeah? Mariella showed off her perfect hourglass figure and looked like such a pinup. The feather boa tipped the tall leggy blonde Riese into a serious model, she had such the perfect smile-with-your-eyes Tyra thing. The sadist in me got off as I watched Tess writhe in pain getting her corset laced even tighter, and I even got a chance to smack her ass at the end for a minute.
Oh yeah, and me … well, I’ll tell you there were some fabulous accessories involved in my shoot, including a pocketwatch and a cigar. We’ll see which ones turn out, I think we’re all still waiting for the proofs from Stacie.
Today’s the deadline to buy a day on the calendar, so head on over to the Sex Blogger Calendar blog and pray that your birthday or blogiversary or kinkiversary or coming-out-iversary is still available.
It’s going to be a hellofa calendar.
I was out of town last week, and now have returned from the other coast, the coast where the sun sets correctly into the water rather than over land, where I was in the Pacific Northwest primarily visiting my very large extended family for five days. I have all sorts of ideas about family and heritage and where I come from, about having kids and having a traditional structure, about how much my sisters and I are the freaks of the family.
Also strange to be referred to as niece, daughter, sister, granddaughter. Those words have never felt so ill-fitting. At some point I went to the bathroom and the door was labeled LADIES and I nearly stopped right there and turned around.
I am not a “lady,” not really. It’s not that I’m necessarily offended by it – I feel lucky to be part of groups of ladies at times, I love that I’m in women’s circles and women’s groups and women’s friendships, but even that word – woman – I’ve never quite felt right about it. I never refer to myself as such.
It’s not that I’m offended by it, it just doesn’t fit. Like too-big clothes or trying to put a hippie in black goth lipstick.
I have a friend who tells childhood stories that always start, “When I was a little girl …” and it struck me when I noticed it that I never refer to myself that way. I’ll say “kid,” as in “when I was a kid.” These days, I say “guy” – “I’m that kind of guy” – when referring to myself. Sometimes I use dyke or queer or butch I suppose, but I don’t ever use woman, lady, girl, or even sister, daughter, niece.
Still, it’s not that I’m transitioning – I’m not – and it’s not that I don’t identify with the lesbian/feminist communities – I do. Maybe I’m too much the poet, too much the semantics theorist, but some of these words just don’t fit.
I suppose this is just one of those frustrating gender binary things, and yet another of the reasons why butch is a trans identity of sorts. And yet another reason why I am still, continuously, inspired to keep doing this work, to understanding gender and creating new language to adequately describe myself and others, to contributing to the community and lifting each other up.
So there was a wedding in the Pacific Northwest, which is what prompted the large paternal family reunion. There are few events that are more gendered than a wedding. I thought it was going to be a small family wedding, as a few of the others had been, but the 20-something family members were actually in the minority and the community of friends and colleagues were abundant. At the church, I got sneered at by the small-town strangers. I was a bit flamboyantly dressed – pink button down, black argyle vest, no tie (I didn’t think it was going to be so formal!). But certainly I was not the only one dressed up, it was a freakin’ wedding!
Just served to remind me that I’m an outsider. I forget that, in New York City, where I don’t generally get noticed walking down the street unless I have a particularly good hair day. I fit in, I don’t stand out really.
The throwing the bouquet / throwing the garter felt like very strong gender-defining moments in the evening. No way in hell I was going to go out there and catch the bouquet – and actually I’m not sure I have ever been to a wedding where one was thrown, now that I think about it. But I did get out there when it was time to throw the garter. I couldn’t stay, though – I was too much on display in a room-full of too many people who had been giving me too many bad looks throughout the day.
I was little more than The Dyke From New York City all weekend.
I’m lucky, I suppose, is what I should take away from that experience – if I lived there, I would not dress as I do, would not have the fun I do with my hair and pink button-downs and vests and ties and belt buckles and cufflinks and jackets. I’m glad I have that opportunity, that I live in a place that not only accepts it, but encourages and, at times, demands it.
I didn’t expect it to be the reason, but really, I came to New York City so I could learn how to dress. Nothing has taught me fashion or style like this place.
Sometimes it is so uncomfortable to not conform to gender roles.
PS: I’m tremendously behind on email and correspondance, forgive me as I catch up.
I’ve had almost half a dozen people ask me in the past few weeks about my pronoun of choice, so here’s the deal.
When referring to me as Sinclair Sexsmith, I go by the masculine honorific – by Mr. Sexsmith. That, I do feel strongly about. Pronouns have generally then followed, so I am often referred to as “he” and “him.” That’s fine, and I think the masculine character that I have cultivated here as my alter-ego fits quite well with masculine pronouns. I didn’t expect it to happen and I didn’t quite plan it, and I don’t know if I ever would have asked for my friends or lovers to play with male pronouns in my personal life, and I very much like it, more than I thought I would.
But, female pronouns in referring to me as Sinclair are also totally fine. In fact, in some ways, I like that some people refer to me with male pronouns and some with female pronouns, because I firmly am occupying both spaces. In some ways I like the gender neutral pronoun options like ze and hir (pronounced “here”). The Gender Intelligence Agency introduced the pronouns pe (pronounced “pay” not “pee”) and per, short for person, which I quite like but which is proving incredibly awkward in speech. Maybe I’ll try to write a story with them in it sometime, just to try it out, get more used to it.
Problem with pe and per is that it doesn’t have a third possessive adjective version of the pronoun – the “his/her/its” version. I guess that would be per, again? To borrow wikipedia’s structure, it looks like:
I called per.
Per eyes gleamed.
That is pers.
Pe likes perself.
Yeah, I like the philosophy behind that. But looking at the fifteen different gender-neutral pronouns that wikipedia lists as potential options, I hesitate to think that we need more of them. I guess we keep making them because the others don’t quite work, yeah? I kinda wish there was more consensus, but some part of that has to come about organically, about what gets put into use in daily life for a significant piece of a community.
In my offline life, I do not go by male pronouns, at all. As things go on, that is becoming more strange, actually – my sister referred to me recently as her sister, and I thought, oh yeah, I’m a sister to someone. I’m a daughter. Someday I’ll be an aunt, a mother. I think lesbian dad is rubbing off on me that way, in that I don’t know if I’ll ever be “mama.”
I do go by sir, sometimes boy, and other masculine words like that in a sexualized context … but there really aren’t very many of those words for butch tops in bed. But that’s a slightly different post.
So yeah, did I make that clear? Either pronoun of the main two pronouns are fine, neither of them fit exactly – but please do use the masculine honorific (and thanks to jesse james for finding that word for me).
This is what I learned at the Femme Conference.
Oh, the Femme Conference. I have so much to say about what happened there, both personally and in relation to this gender work. Oh yeah, and I have some hot stories to tell y’all, too.
First: THANK YOU, everyone who donated money to help me attend. I was able to go because of this website. I may not have gone otherwise because I really can’t afford to travel. Thank you.
The theme of the conference was The Architecture of Femme, and as such many of the panels explored the construction, deconstruction, and reconstruction of femme identity. As my background is in social theory and social constructionism, I tend to come from the place that says femme is constructed primarily physically, on the body, that all gender is performative. This means through symbols of femininity – shaving, long hair, skirts/dresses, heels, jewelry, makeup, etc.
One of the major themes I’ve come across in running Sugarbutch is femmes who feel invisible – that they are not read as queer because lesbians are not feminine, femininity is a constructed gender role within the heteronormative paradigm, and the perceived notion that a femme is really either bi or straight.
This misconception has to do with physical symbols of gender, and required alignment of sexual orientation and gender.
The first keynote speaker at the conference, Leah Lakshmi Piepzna-Samarasinha, said: femmes are not invisible, you don’t know how to look.
And this is point number one that I want to make. I’ll pause here to let that sink in for you.
Femmes are not invisible, the lesbian community just doesn’t know how to look.
That deeply resonated with me. I feel I’ve been trying to say that to femme friends and lovers for some time now – “well, I found you, didn’t I? Do you not go to the clubs, do you not get dates? Of course you’re queer.”
I know it’s not this simple, really – I know there is much difficulty when someone is not recognized by their own community because they are being true to their own sense of gender. That’s not an easy contrast to reconcile, and I don’t move through the world that way so I can’t really speak to the daily experience of what that’s like.
Before the conference, I started a conversation about femme eye candy – remember this? I’ll get back to that in another post more fully, but the relevance is that Muse & I were discussing requesting photos along with some text about how the femme in the photo queers femininity – how her femme-ness is coming through in any particular way that indicates that she’s femme, not straight.
[TO BE CLEAR: this is NOT be about proving queerness whatsoever. I am working on the details of how to write this up, and will explore this much more in-depth in another post soon.]
The point is to use the femme eye candy as a visual lexicon of physical symbols, as an attempt to notice any emerging patterns and begin to record the physical markers of femme identity.
DEFINE: Markers: physical details which indicate that the person is using their fashion and style to construct a queer identity. Examples of usage: Femme markers, butch markers, queer markers, hippie markers …
I have some ideas about what these markers might be – vintage and pinup clothes, hyper-femininity, high contrast, for example – and I must thank Sam and Maggie from Toronto who did a wonderful workshop at the conference on the construction of femme identity through fashion and style, where many of my thoughts on this were refined.
The discussion at the workshop quickly went from “what are some of the femme markers” to “what are ways that femmes construct identity besides through physical markers?”
I kept thinking about these things throughout the weekend at the conference: the markers, and the ways femme is constructed besides markers.
Five things stand out greatly from the discussions as ways to construct femme:
- In contrast to butch – the classic in some ways, the stereotype in others. We all talk about how butches lend visibility and how different a femme is perceived and treated alone verses with a butch. The conference brought up the issue of femme history, too, and how hard it is to find femmes, and one of the ways to do so is to find the butches’ visible queerness and search for their partners.I think this is an incomplete, problematic, and outdated construction of femme identity generally, but it is relevant historically and it still applies at moments. Plus, for some of us our own sense of identity is so greatly magnified when in contrast to our particular desire orientation – I am not just a butch, for example, but I am a butch who loves, desires, and partners with femmes, and that is also a key component to my identity.
- In community – Maggie, the beautiful dancer and wicked smart femme behind the Femme Show (who has a wonderful girlfriend, I was disappointed to hear, as I developed quite the crush on her over the conference) spoke of how when she is in queer spaces, she expects that she should be read as queer. It should just simply be a given. It is not a given that the feminine girl at dyke night is queer, because the lesbian community is still closed off to the ideas that feminine girls are lesbians. I mean, in some ways that is being shattered – maybe that’s one good thing the L-Word has done for the lesbian communities – but in practice, many many queer women still don’t recognize femmes.(I could also speak to how this is probably engrained in butches especially, in butches who are attracted to femininity, from a young age, because we do tend to go for the straight girl or the L.U.G.s and end up getting our hopes up and our hearts broken when she, inevitably, leaves us for a guy, because, well, she’s straight. I still watch butches go through the realization that femmes exist – that femininity exists in a queer context – and wow that sure can be a revolutionary realization. But this is another topic to discuss later, too.)
- Through language - Someone commented to say she has no particular physically queer markers, and in fact she prides herself on that, and would rather constantly construct her queer identity by constantly coming out verbally. But even if a femme does see herself as using many queer fashion and style markers, there is still always an element of constructing identities verbally and through language.This brings up one other idea, which is that I think all of these ways of constructing femme identity happen for everyone, that it isn’t just one or another, that some are stronger for some femmes than others, that there are many different combinations of them that make up each unique femme expression of each person.
- Through fashion and style and through markers. There are hundreds – thousands probably – of ways to construct femme through physical feminine presentation. The conference was amazing that way, to see as many different representations of femme as there were femmes in attendance. I loved seeing the similarities, the differences. There was such an amazing array from the fanciest drag-queen femme to the pencil-skirt-and-glasses femme to the pinup girl femme to the punk rock femme to the tomboy femme to the sundress-and-cardigan femme.And the SHOES! Oh good lord, I could write an entire post on the shoes at the femme conference. (Swoon.)Honestly, I never cared for fashion until I began discovering, uncovering, and creating conscious and intentional butch/femme gender understandings. I wish I had a better grasp on fashion and the history of fashion sometimes, some folks were saying very interesting things about the evolution of women’s clothing options during the conference.
- Through theory – feminist theory, gender theory, power theory, BDSM and kink theory, postmodern theory, historical contextual theory. The intellectualizing of my own gender has been a key component to constructing my own gender identity, and this resonated strongly at the conference.
I’m going to have to work on the butch version of this idea, the ways butch identity is constructed, though I imagine it is in many ways similar: in contrast to femmes, in community, through language, through markers, through theory. But perhaps there’s more to add, perhaps butch and femme are constructed differently? Ill keep thinking on that; please do add your two cents if you’ve got ideas on this topic.
Two specific questions for you, at the end of this looooong summary of what I learned at the Femme Conference about the architecture of femme:
- What are some other tools with which you construct your identity, femme or otherwise?
- And what do your markers look like?