Feminist separatism

Last updated

Feminist separatism is the theory that feminist opposition to patriarchy can be achieved through women's separation from men. [1] [2] Much of the theorizing is based in lesbian feminism.

Contents

Author Marilyn Frye describes feminist separatism as "separation of various sorts or modes from men and from institutions, relationships, roles and activities that are male-defined, male-dominated, and operating for the benefit of males and the maintenance of male privilege – this separation being initiated or maintained, at will, by women." [3]

Background

Cultural critic Alice Echols describes the emergence of a lesbian separatist movement as a response to homophobic sentiments expressed by feminist organizations like the National Organization for Women. Echols argues that "...the introduction of (homo)sex troubled many heterosexual feminists who had found in the women's movement a welcome respite from sexuality." Echols considered separatism as a lesbian strategy to untie lesbianism from sex so heterosexual women in the feminist movement felt more comfortable. [4]

Cell 16, which was founded in 1968 by Roxanne Dunbar, has been cited as the first organization to advance the concept of separatist feminism. [5] [6] [7] Cultural historian Alice Echols credits Cell 16's work for "helping establishing the theoretical foundation for lesbian separatism." [8] Echols cites Cell 16 as an example of heterosexual feminist separatism, as the group never advocated lesbianism as a political strategy.

In No More Fun and Games, the organization's radical feminist periodical, members Roxanne Dunbar and Lisa Leghorn advised women to "separate from men who are not consciously working for female liberation." [9] Instead, they advised periods of celibacy, rather than lesbian relationships, which they considered to be "nothing more than a personal solution". [9]

Meaning and purpose

Proponents of feminist separatism have varied opinions on the meaning of feminist and lesbian separatism; major debates include the degree to which women should separate from men, whether it is a strict ideology or a strategy, and how it works to benefit women.

General feminist separatism

In a tract on socialist feminism published in 1972, the Hyde Park Chapter of the Chicago Women's Liberation Union differentiated between separatism as an "ideological position" and as a "tactical position". [10] In the same document, they further distinguished between separatism as "personal practice" and as "political position". [10]

In lesbian feminist Marilyn Frye's (1978) essay Notes on Separatism and Power she posits female separatism as a strategy practiced by all women, at some point, and present in many feminist projects (one might cite women's refuges, electoral quotas or Women's Studies programmes). She argues that it is only when women practice it self-consciously as separation from men, that it is treated with controversy (or as she suggests, hysteria). Male separatism on the other hand (one might consider gentleman's clubs, labor unions, sports teams, the military, and more arguably decision-making positions in general) is seen as quite a normal, even expedient phenomenon, while it is mostly not practiced self-consciously.

Some feminist separatists believe that men cannot make positive contributions to the feminist movement and that even well-intentioned men replicate the dynamics of patriarchy. [11]

Lesbian separatism

Charlotte Bunch, an early member of The Furies Collective, viewed separatism as a strategy, a "first step" period, or temporary withdrawal from mainstream activism to accomplish specific goals or enhance personal growth. [12]

In addition to advocating withdrawal from working, personal or casual relationships with men, The Furies recommended that lesbian separatists relate "only (with) women who cut their ties to male privilege" [13] and suggest that "as long as women still benefit from heterosexuality, receive its privileges and security, they will at some point have to betray their sisters, especially Lesbian sisters who do not receive those benefits." [13] This was part of a larger idea that Bunch articulated in Learning from Lesbian Separatism (1976), that "in a male-supremacist society, heterosexuality is a political institution," [14] and the practice of separatism is a way to escape its domination.

Separatism has been considered by lesbians as both a temporary strategy and as a lifelong practice. Lambda Award winning author Elana Dykewomon has chosen separatism as a lifelong practice.

In her 1988 book, Lesbian Ethics: Toward New Value, lesbian philosopher Sarah Lucia Hoagland alludes to lesbian separatism's potential to encourage lesbians to develop healthy community ethics based on shared values. Hoagland articulates a distinction (originally noted by lesbian separatist author and anthologist, Julia Penelope) between a lesbian subculture and a lesbian community; membership in the subculture being "defined in negative terms by an external, hostile culture", and membership in the community being based on "the values we believe we can enact here". [15] Bette Tallen believes that lesbian separatism, unlike some other separatist movements, is "not about the establishment of an independent state, it is about the development of an autonomous self-identity and the creation of a strong solid lesbian community". [16] Lesbian historian Lillian Faderman describes the separatist impulses of lesbian feminism which created culture and cultural artifacts as "giving love between women greater visibility" in broader culture. [17] Faderman also believes that lesbian feminists who acted to create separatist institutions did so to "bring their ideals about integrity, nurturing the needy, self-determination and equality of labor and rewards into all aspects of institution-building and economics". [17]

Lesbian separatism and radical lesbianism

Separatist lesbianism is a type of feminist separatism specific to lesbians. [18] Many lesbian separatists bought land so they could live separately from men and heterosexual women. [18]

Radical lesbianism and other similar movements represent a rupture with the broader feminist movements. They offer an attempt by some feminists and lesbians to try to reconcile what they see as inherent conflicts with the stated goals of feminism. Many of these conflicts and ruptures are a result of issues arising from broader and nationally specifically cultural narratives around women. Some of them are created independently in response to these needs, while others draw inspiration from radical movements in other countries. This results in no single history of radical lesbianism, but of separate national struggles.

Internationally, radical lesbians often took advantage of convergent international spaces to create their own events to increase the visibility of lesbianism. Examples of this include the 1994 lesbian march in New York on the 25th anniversary of Stonewall. Another example was at the 1995 Beijing hosted World Women's Conference. A third example took place during the 1997 Amsterdam hosted Gay Games.

In the United States, the movement started in 1970, when seven women (including lesbian activist Del Martin) confronted the North Conference of Homophile Organizations about the relevance of the gay rights movement to the women within it. The delegates passed a resolution in favor of women's liberation, but Del Martin felt they had not done enough, and wrote "If That's All There Is", an influential 1970 essay in which she decried gay rights organizations as sexist. [19] [20] The Furies formed a commune in 1971 open to lesbians only, where they put out a monthly newspaper called The Furies. The Furies consisted of twelve women, aged eighteen to twenty-eight, all feminists, all lesbians, all white, with three children among them. [21] These activities continued into the early part of the decade. [21] [22] [23] Other well known lesbian separatists groups include The Gutter Dykes, The Gorgons, and The Radicalesbians. [24]

In a United States context, the practice of lesbian separatism sometimes incorporates concepts related to queer nationalism and political lesbianism. Some individuals who identify as lesbian separatists are also associated with the practice of Dianic paganism. [25] [26]

In Francophone countries, the term radical lesbian movement is used instead of lesbian separatism. It is roughly analogous to English-language lesbian separatism. Inspired by the writings of philosopher Monique Wittig, [27] the movement originated in France in the early 1980s, spreading soon after to the Canadian province of Quebec. [27] Wittig, referencing the ideas of Simone de Beauvoir, challenges concepts of biological determinism, arguing that those in power construct sex difference and race difference for the purpose of masking conflicts of interest and maintaining domination. [28] She and her allies saw heterosociality as well as heterosexuality as aspects of hetero-power, strongly to be resisted. [29]

Latin American radical lesbianism developed during the 1970s, and like other parts of the movement, resulted from specific national conditions. Radical lesbianism began to develop in Mexico in 1977, led by the group Mujeres guerreras que abren caminos y esparcen flores (Oikabeth). Radical lesbianism arose in Chile in 1984 in response to national conditions resulting from the dictatorship.  Costa Rica developed a radical lesbianism movement in 1986. [30] During the 1980s and 1990s, life for lesbians in Latin America was difficult because of lesbophobic repression across the region. Consequently, the communities in Mexico, Costa Rica, Puerto Rico, Argentina and Brazil began working more closely together on shared goals. [31]

Culture and community

Lesbian and feminist separatism have inspired the creation of art and culture reflective of its visions of female-centered societies. An important and sustaining aspect of lesbian separatism was the building of alternative community through "creating organizations, institutions and social spaces ... women's bookstores, restaurants, publishing collectives, and softball leagues fostered a flourishing lesbian culture." [32]

Writing

During the second-wave of feminism, women created a network of publications, presses, magazines, and periodicals, known as the women in print movement. [33] Some designated their periodicals and books "for women only", or "for lesbians only".

Literature

One historical example is Charlotte Perkins Gilman's feminist novel Herland (1915). Contemporary examples include Joanna Russ's The Female Man (1975) and Nicola Griffith's Ammonite (1993).

TheWanderground (Persephone Press, 1978), is a separatist utopian novel written from author Sally Miller Gearhart's personal experience in rural lesbian-separatist collectives. [1]

Wild Mares: My Lesbian Back-to-the-Land Life (University of Minnesota Press, 2018) documents author Dianna Hunter's experiences in a lesbian separatist collective.

Lesbian Nation: The Feminist Solution (Simon & Schuster, 1973) is a collection of essays written by Jill Johnston, that were originally printed in The Village Voice , where Johnston discusses elements of breaking off from the male-dominated institutions. [34]

Non-fiction

For Lesbians Only: A Separatist Anthology (Onlywomen Press, 1988), edited by Julia Penelope and Sarah Lucia Hoagland, is a collection of writings on lesbian separatism.

Periodicals

Notable US lesbian separatist periodicals include Common Lives/Lesbian Lives (Iowa, 1980–1996), Lesbian Connection (Michigan, 1974–present), Sinister Wisdom (California, 1976–present), Lesbian Tide (California, 1971–1980), WomanSpirit (Oregon, 1974–1984) Conditions (New York, 1976–1990), and Azalea: A Magazine by Third World Lesbians (New York, 1971–1980).

Other examples are the London lesbian magazine Gossip: A Journal of Lesbian Feminist Ethics, [35] Lesbian Feminist Circle , a lesbian only journal collectively produced in Wellington, New Zealand, [36] [37] the Australian periodical Sage: The Separatist Age, [38] Amazones d'Hier, Lesbiennes d'Aujourd'hui , produced for lesbians only in Montreal, Quebec, [39] and the Killer Dyke a magazine by the "Flippies" (Feminist Lesbian Intergalactic Party), based in Chicago. [40] [41] The Furies was an American newspaper by The Furies Collective which intended to give a voice to lesbian separatism, and ran from January 1972 until mid-1973.

Music

The early 1970s was an active period in womyn's music, a genre mostly originated and supported by lesbian separatists. Maxine Feldman's Angry Atthis and Alix Dobkin's Lavender Jane Loves Women were two early examples of this phenomenon. [42]

The Michigan Womyn's Music Festival, or "Michfest", was a yearly music festival that took place every summer until 2015. Michfest was established in 1976 and was active supporter in the need for women to be separated at times from the "politics, institution, and culture of men. Michfest offered women not only the chance to 'live' feminism, but, as the quotes above testify, also acted as a way of educating women about feminist forms, in ways that can challenge the vilification of 'radical lesbian separatism'." [43]

Olivia Records was a separatist business in Los Angeles that produced women's music and concerts. Olivia Records was founded in 1973 by Jennifer Woodhul, Lee Schwing, Ginny Berson, and Helaine Harris and was originally located in Washington, D.C. Olivia Records sold nearly 2 million copies of albums with women performers and artists that were marketed to women. [44] The record company eventually shifted from music to travel, and is now a lesbian travel company called Olivia. [45]

Community projects

Womyn's land has been used in America to describe communities of lesbian separatists, normally living on a separate plot of land. [18] Some lesbian lands have practiced the idea of ecofeminism on these separate plots of land, which is the connection between the oppression of women and the oppression of nature by men. Access to temporary free land was often found through women's music festivals, where lesbians would network and strategized their plans for lesbian land. [46] Lesbian separatism provided opportunities to "live their lives apart from ...mainstream society", [47] and in the 1970s, "significant numbers of lesbian feminists moved to rural communities." [48] One of these lesbians, Joyce Cheney, interviewed rural feminist separatists and lesbian separatists living in intentional community, land trusts and land co-ops. The result was her book, Lesbian Land (1976). [49] [50] Cheney describes the reason for many of these separatists' move to lesbian land as a "spatial strategy of distancing ... from mainstream society". [50]

Reception

In a 1982 published conversation about black feminism and lesbian activism with her sister Beverly Smith, Barbara Smith, co-author of the Combahee River Collective Statement, expresses concerns that "to the extent that lesbians of color must struggle simultaneously against the racism of white women (as against sexism), separatism impedes the building of alliances with men of color". Smith writes that race places lesbians of color in a different relation to men as white lesbians as "white women with class privilege don't share oppression with white men. They're in a critical and antagonistic position whereas Black women and other women of color definitely share oppressed situations with men of their race". [51] Smith makes a distinction between the theory of separatism and the practice of separatism, stating that it is the way separatism has been practiced which has led to "an isolated, single-issued understanding and practice of politics, which ignores the range of oppressions that women experience". [52]

In 1983, anarchist Bob Black wrote: "Separatism may be absurd as a social program and riddled with inconsistencies. But semi-isolation makes it easier to indoctrinate neophytes and shut out adverse evidence and argument, an insight radical feminists share with Moonies, Hare Krishna, and other cultists". [53]

While advocating a broadly separatist policy, feminist Sonia Johnson points out that feminist separatism risks defining itself by what it separates itself from, i.e. men. [54]

Lesbian poet Jewelle Gomez refers to her intertwined history with black men and heterosexual women in her essay Out of the Past and explains that "to break away from those who've been part of our survival is a leap that many women of color could never make". [55]

See also

Related Research Articles

Radical feminism is a perspective within feminism that calls for a radical re-ordering of society in which male supremacy is eliminated in all social and economic contexts, while recognizing that women's experiences are also affected by other social divisions such as in race, class, and sexual orientation. The ideology and movement emerged in the 1960s.

<span class="mw-page-title-main">Lesbian feminism</span> Feminist movement

Lesbian feminism is a cultural movement and critical perspective that encourages women to focus their efforts, attentions, relationships, and activities towards their fellow women rather than men, and often advocates lesbianism as the logical result of feminism. Lesbian feminism was most influential in the 1970s and early 1980s, primarily in North America and Western Europe, but began in the late 1960s and arose out of dissatisfaction with the New Left, the Campaign for Homosexual Equality, sexism within the gay liberation movement, and homophobia within popular women's movements at the time. Many of the supporters of Lesbianism were actually women involved in gay liberation who were tired of the sexism and centering of gay men within the community and lesbian women in the mainstream women's movement who were tired of the homophobia involved in it.

<span class="mw-page-title-main">Transfeminism</span> Branch of feminism

Transfeminism, or trans feminism, is a branch of feminism focused on transgender women and informed by transgender studies. Transfeminism focuses on the effects of transmisogyny and patriarchy on trans women. It is related to the broader field of queer theory. The term was popularized by Emi Koyama in The Transfeminist Manifesto.

Cultural feminism is a term used to describe a variety of feminism that attempts to revalue and redefine attributes culturally ascribed to femaleness. It is also used to describe theories that commend innate differences between women and men.

Women's music is a type of music base on the ideas of feminist separatism and lesbian-separatism, designed to inspire feminist consciousness, chiefly in Western popular music, to promote music "by women, for women, and about women".

Political lesbianism is a phenomenon within feminism, primarily second-wave feminism and radical feminism; it includes, but is not limited to, lesbian separatism. Political lesbianism asserts that sexual orientation is a political and feminist choice, and advocates lesbianism as a positive alternative to heterosexuality for women as part of the struggle against sexism.

The Feminists was a second-wave radical feminist group active in New York City from 1968 to 1973.

Sarah Lucia Hoagland is the Bernard Brommel Distinguished Research Professor and Professor Emerita of Philosophy and Women's Studies at Northeastern Illinois University in Chicago.

<span class="mw-page-title-main">The Furies Collective</span> Lesbian commune in Washington, D.C.

The Furies Collective was a short-lived commune of twelve young lesbian separatists in Washington, D.C., in 1971 and 1972. They viewed lesbianism as more political than sexual, and declared heterosexual women to be an obstacle to the world revolution they sought. Their theories are still acknowledged among feminist groups.

<span class="mw-page-title-main">Cell 16</span> American feminist group (1968–1973)

Cell 16, started by Abby Rockefeller, was a progressive feminist organization active in the United States from 1968 to 1973, known for its program of celibacy, separation from men, and self-defense training. The organization had a journal: No More Fun and Games. Considered too extreme by establishment media, the organization was painted as hard left vanguard.

Radical lesbianism is a lesbian movement that challenges the status quo of heterosexuality and mainstream feminism. It arose in part because mainstream feminism did not actively include or fight for lesbian rights. The movement was started by lesbian feminist groups in the United States in the 1950s and 1960s. A Canadian movement followed in the 1970s, which added momentum. As it continued to gain popularity, radical lesbianism spread throughout Canada, the United States, and France. The French-based movement, Front des Lesbiennes Radicales, or FLR, organized in 1981 under the name Front des Lesbiennes Radicales. Other movements, such as Radicalesbians, have also stemmed off of the larger radical lesbianism movement. In addition to being associated with social movements, radical lesbianism also offers its own ideology, similar to how feminism functions in both capacities.

Womyn-born womyn (WBW) is a term developed during second-wave feminism to designate women who were assigned female at birth, were raised as girls, and identify as women. The policy is noted for exclusion of trans women. Third-wave feminism and fourth-wave feminism have generally done away with the idea of WBW.

Feminist views on sexuality widely vary. Many feminists, particularly radical feminists, are highly critical of what they see as sexual objectification and sexual exploitation in the media and society. Radical feminists are often opposed to the sex industry, including opposition to prostitution and pornography. Other feminists define themselves as sex-positive feminists and believe that a wide variety of expressions of female sexuality can be empowering to women when they are freely chosen. Some feminists support efforts to reform the sex industry to become less sexist, such as the feminist pornography movement.

<i>Lesbian Nation</i> 1973 book by Jill Johnson

Lesbian Nation: The Feminist Solution is a 1973 book by the radical lesbian feminist author and cultural critic Jill Johnston. The book was originally published as a series of essays featured in The Village Voice from 1969 to 1972.

The Leeds Revolutionary Feminist Group was a feminist organisation active in the United Kingdom in the 1970s and 1980s. While there were a number of contemporary revolutionary feminist organisations in the UK, the Leeds group was 'internationally significant'. The group is remembered chiefly for two reasons. The first is organising the UK-wide ‘Reclaim the Night’ marches in November 1977. The second is the publication of the pamphlet Political Lesbianism: The Case Against Heterosexuality, which advocated political lesbianism. British activist Sheila Jeffreys was closely involved with the group, while UK feminist Julie Bindel has spoken of the group's influence on her, as have many others.

Womyn's land is an intentional community organised by lesbian separatists to establish counter-cultural, women-centred space, without the presence of men. These lands were the result of a social movement of the same name that developed in the 1970s in the United States, Australia, New Zealand, and western Europe. Many still exist today. Womyn's land-based communities and residents are loosely networked through social media; print publications such as newsletters; Maize: A Lesbian Country Magazine; Lesbian Natural Resources, a not-for-profit organisation that offers grants and resources; and regional and local gatherings.

<i>WomanSpirit</i> Lesbian/feminist quarterly periodical

WomanSpirit was a lesbian feminist quarterly founded by Ruth and Jean Mountaingrove and produced collectively near Wolf Creek, Oregon. It was the first American lesbian/feminist periodical to be dedicated to both feminism and spirituality. Many of the contributors to WomanSpirit were, or became, well known within the women's spirituality movement. It had 40 publications, covering topics such as ecology, goddess myths and rituals, feminist theory, and divination. Its submissions included articles, photos, letters, book reviews, artwork, and songs.

Margaret Small is an American lesbian activist and was noted for teaching Lesbianism 101 with Madeline Davis at the State University of New York Buffalo. This is the first lesbianism course in the United States. Small was also a civil rights activist.

<span class="mw-page-title-main">Gay separatism</span> Support of gay mens separation from society

Gay separatism is the political belief in and advocacy for gay male separatism. Separatism for gay men has included explicit political calls for men-only spaces; the creation of communes for gay men; and the lived social practice of self-segregation in "gayborhoods."

References

  1. 1 2 Shugar, Dana R. (1995). Separatism and Women's Community. University of Nebraska Press. pp.  xi–xvii. ISBN   978-0-8032-4244-9.
  2. ↑ Christine Skelton, Becky Francis, Feminism and the Schooling Scandal, Taylor & Francis, 2009 ISBN   0-415-45510-3, ISBN   978-0-415-45510-7 p. 104.
  3. ↑ Marilyn Frye, "Some Reflections on Separatism and Power". In Feminist Social Thought: A Reader, Diana Tietjens Meyers (ed.) (1997) New York: Routledge, pp. 406–414.
  4. ↑ Echols, Alice. "The Eruption of Difference", from Daring to be Bad: Radical Feminism in America, 1967–1975, 1989, University of Minnesota Press, ISBN   0-8166-1787-2, p. 218.
  5. ↑ Saulnier, Christine F. Feminist Theories and Social Work: Approaches and Applications, 1996, ISBN   1-56024-945-5.
  6. ↑ Bevacqua, Maria Rape on the Public Agenda: Feminism and the Politics of Sexual Assault, 2000, ISBN   1-55553-446-5.
  7. ↑ Echols, Alice. Daring to Be Bad: Radical Feminism in America, 1967-75, University of Minnesota Press, 1990, ISBN   0-8166-1787-2, p. 164.
  8. ↑ Echols, Alice. Daring to Be Bad: Radical Feminism in America, 1967–75, University of Minnesota Press, 1990, ISBN   0-8166-1787-2, p. 164.
  9. 1 2 Dunbar, Leghorn. "The Man's Problem", from No More Fun and Games, Nov 1969, quoted in Echols, p. 165.
  10. 1 2 Chicago Women's Liberation Union, Hyde Park Chapter. Socialist Feminism: A Strategy for the Women's Movement, 1972 (booklet).
  11. ↑ Sarah Hoagland, Lesbian Ethics: toward new value, p. 60, 154, 294.
  12. ↑ Davis, Flora. Moving the Mountain: The Women's Movement in America since 1960, University of Illinois Press, 1999, ISBN   0-252-06782-7, p271
  13. 1 2 Bunch, Charlotte/The Furies Collective, "Lesbians in Revolt", in The Furies: Lesbian/Feminist Monthly, vol. 1, January 1972, pp.8–9
  14. ↑ Bunch, Charlotte. Learning from Lesbian Separatism, Ms. Magazine, Nov. 1976
  15. ↑ Hoagland, Sarah Lucia. Lesbian Ethics: Towards a New Value, Institute for Lesbian Studies, Palo Alto, Ca.
  16. ↑ Tallen, Bette S. Lesbian Separatism: A Historical and Comparative Perspective, in For Lesbians Only: A Separatist Anthology, Onlywomen Press, 1988, ISBN   0-906500-28-1, p141
  17. 1 2 Faderman, Lillian. Odd Girls and Twilight Lovers, Columbia University Press, ISBN   0-231-07488-3, p220
  18. 1 2 3 Kershaw, Sarah (January 30, 2009). "My Sister's Keeper". The New York Times . Archived from the original on December 26, 2015.
  19. ↑ Mark Blasius, Shane Phelan We are everywhere: a historical sourcebook in gay and lesbian politics, Routledge, 1997 ISBN   0-415-90859-0 p. 352
  20. ↑ Vern L. Bullough Before Stonewall: activists for gay and lesbian rights in historical context, Routledge, 2002 ISBN   1-56023-193-9 p. 160
  21. 1 2 Dudley Clendinen, Adam Nagourney Out for Good: The Struggle to Build a Gay Rights Movement in America, Simon & Schuster, 2001 ISBN   0684867435, p. 104
  22. ↑ Bonnie Zimmerman Lesbian histories and cultures: an encyclopedia Garland Pub., 2000 ISBN   0-8153-1920-7, p. 322
  23. ↑ Penny A. Weiss, Marilyn Friedman Feminism and community, Temple University Press, 1995 ISBN   1566392772 p. 131
  24. ↑ Levy, Ariel (February 22, 2009). "Lesbian Nation". The New Yorker . Retrieved May 10, 2016.
  25. ↑ Empowering the Goddess Within Archived February 12, 2012, at the Wayback Machine , by Jessica Alton
  26. ↑ Goddesses and Witches: Liberation and Countercultural Feminism Archived 2014-10-26 at the Wayback Machine , by Rosemary Ruether
  27. 1 2 Turcotte, Louise. (foreword) The Straight Mind and Other Essays, Monique Wittig, Beacon Press, 1992, ISBN   0-8070-7917-0, p ix
  28. ↑ Hoagland, Sarah Lucia. Lesbian Ethics: Towards a New Value, Institute for Lesbian Studies, Palo Alto, Ca.
  29. ↑ Claire Duchen, Feminism in France (1986) p. 23-4
  30. ↑ Falquet, Jules (2004). Breve reseña de ALGUNAS TEORÍAS LÉSBICAS[Brief review of some lesbian theories] (in Spanish). Mexico. pp. 32–33.{{cite book}}: CS1 maint: location missing publisher (link)
  31. ↑ Falquet, Jules (2004). Breve reseña de ALGUNAS TEORÍAS LÉSBICAS[Brief review of some lesbian theories] (in Spanish). Mexico. p. 39.{{cite book}}: CS1 maint: location missing publisher (link)
  32. ↑ McGarry & Wasserman, Becoming Visible: An Illustrated History of Lesbian and Gay Life in Twentieth-Century America, Studio, ISBN   0-670-86401-3, pp.187–188
  33. ↑ Travis, Trysh (2008-09-12). "The Women in Print Movement: History and Implications". Book History. 11 (1): 275–300. doi:10.1353/bh.0.0001. ISSN   1529-1499. S2CID   161531900.
  34. ↑ Grimes, William (21 September 2010). "Jill Johnston, Avant-Garde Cultural Critic, Dies at 81". The New York Times. Archived from the original on 2 February 2018. Retrieved 4 May 2018.
  35. ↑ "GEI to HUZ – Serials List – Lesbian & Gay Archives of New Zealand". Laganz.org.nz. Archived from the original on 2010-06-02. Retrieved 2010-08-16.
  36. ↑ Covina 1975, pp 244–245.
  37. ↑ "CAP to CUT – Serials List – Lesbian & Gay Archives of New Zealand". Laganz.org.nz. Archived from the original on 2010-06-02. Retrieved 2010-08-16.
  38. ↑ "S.E to SQU – Serials List – Lesbian & Gay Archives of New Zealand". Laganz.org.nz. 1988-01-09. Archived from the original on 2010-06-02. Retrieved 2010-08-16.
  39. ↑ Warner 2002, p 179.
  40. ↑ "Special Identity Women's Periodicals: 1963–1983". Wifp.org. Archived from the original on 2010-12-05. Retrieved 2010-08-16.
  41. ↑ "CLGA: Lesbian and Gay Periodicals". Archived from the original on 2005-12-03.
  42. ↑ Garofalo, Reebee. Rockin' the Boat, South End Press, 1992, ISBN   0-89608-427-2
  43. ↑ Browne, Kath (2011). "Lesbian separatist feminism at Michigan Womyn's music festival". Feminism & Psychology. 21 (2): 248–256. doi:10.1177/0959353510370185. S2CID   145055941.
  44. ↑ Enszer, Julie R. (2016-02-25). ""How to stop choking to death": Rethinking lesbian separatism as a vibrant political theory and feminist practice". Journal of Lesbian Studies. 20 (2): 180–196. doi:10.1080/10894160.2015.1083815. ISSN   1089-4160. PMID   26914821. S2CID   7984028.
  45. ↑ "Olivia Lesbian Travel: Lesbian Cruises, Lesbian Resorts and Lesbian Vacations". www.olivia.com. Retrieved 2018-10-07.
  46. ↑ Anahita, Sine (2009). "Nestled into Niches: Prefigurative Communities on Lesbian Land". Journal of Homosexuality. 56 (6): 719–737. doi:10.1080/00918360903054186. PMID   19657932. S2CID   28508292.
  47. ↑ McGarry & Wasserman, Becoming Visible: An Illustrated History of Lesbian and Gay Life in Twentieth-Century America, Studio, ISBN   0-670-86401-3, p190.
  48. ↑ McGarry & Wasserman, Becoming Visible: An Illustrated History of Lesbian and Gay Life in Twentieth-Century America, Studio, ISBN   0-670-86401-3, p187
  49. ↑ Cheney, Joyce. Lesbian Land, Word Weavers Press, 1976
  50. 1 2 Valentine, Gill. Contested Countryside Cultures: Otherness, Marginalisation, and Rurality ed.: Paul J. Cloke, Jo Little, Routledge, ISBN   0-415-14074-9, pp109–110.
  51. ↑ Smith, Barbara and Beverly Smith. 1983. "Across the Kitchen Table: A Sister-to- Sister Dialogue", anthologized in This Bridge Called My Back: Writings by Radical Women of Color, p121
  52. ↑ Smith, Barbara. Response to Adrienne Rich's Notes from Magazine: What does Separatism Mean?" from Sinister Wisdom, Issue 20, 1982
  53. ↑ Bob Black (1986). The Abolition of Work and Other Essays . Loompanics Unlimited. ISBN   978-0915179411.
  54. ↑ Johnson, Sonia (1989). Wildfire: Igniting the She/Volution.
  55. ↑ Gomez, Jewelle. Out of the Past, in David Deitcher's The Question of Equality:Lesbian and Gay Politics in America Since Stonewall, Scribner, 1995, ISBN   0-684-80030-6, pp44–45.

Further reading

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.