Launched | 1971 |
---|---|
Language | English |
Ceased publication | 1976 |
City | Chicago, Illinois |
Country | United States |
Lavender Woman was a lesbian periodical produced in Chicago, Illinois, from 1971 to 1976. The name Lavender Woman comes from the color lavender's prominence as a representation of homosexuality, starting in the 1950s and 1960s. It is believed that the color became a symbol due to it being a product of mixing baby blue (a traditionally masculine color) and pink (a traditionally feminine color). [1] Lavender truly hit the spotlight as a symbol of homosexuality empowerment in 1969 when lavender sashes and armbands were distributed during a "gay power" march in New York. [2]
There were 26 issues, published irregularly. Lavender Woman was a collaborative newspaper aimed at voicing the concerns of many in the lesbian community and also being an outlet for those concerns. The strive for inclusiveness was important to the lesbian community as a way to combat their feelings of exclusion from the mainstream feminist movement. It is said to be one of the "earliest out lesbian periodicals in the United States." [3] The paper took submissions from the public and included letters, articles, poetry, photos, drawings, and advertisements. [4]
In November 1971, Lavender Woman began as a segment of the larger paper The Feminist Voice, written by members of the Women's Caucus of Chicago Gay Alliance, just 24 years after the "Lavender Scare". The Feminist Voice was a magazine that was "published in the interest of women". [5] It is said that the writing of the 1970s had two goals. It helped minority women define feminism for themselves, but it also served in defending their right to feminism. [6] The original cover art is credited to Susan Moore. [7] The first issue of The Feminist Voice was published in August and in only four months Lavender Woman became its own publication. [8] The Women of the publication felt as though, The Feminist Voice, as well as the Chicago Lesbian Liberation, had become too large and unfocused for their goals. [9] Different women contributed to each issue and, on the second page of each, the contributors' names were listed. Allowing different women to contribute to each issue was a way to include many different lesbian voices and lesbian works in the magazine. It was their hope to include as many of these submissions as they could. Lavender Woman referred to these submissions as "bits of themselves" affirming that the art, writing, photos, etc., being shared were personal to those who chose to share their experiences.
The paper was distributed on the streets of multiple neighborhoods in Chicago, in small bookstores, and in women's centers around the area. It also had hundreds of local paid subscribers. [3]
The last edition of the Lavender Woman was published in July 1976, titled "WE QUIT." It cited four reasons for the end of the newspaper: [10]
The women of the LW are more observers of the community than participants in it. It never used to be that way. LW was once a hub of activity for the lesbian community but now it's just a place for women who like to do newspaper work.
— Staff, The Lavender Woman, Volume 5, Number 1
We've changed—we of the LW staff... We're bored with the label [of lesbian newspaper] and we want to pay attention to the other things we're interested in.
— Staff, Lavender Woman, Volume 5, Number 1
One of the physical archives of the Lavender Woman periodical was originally owned by the Atlanta Lesbian Feminist Alliance. When that group dissolved in 1994 it was sold to Duke University. [11] The University of Michigan Joseph A. Labadie Collection has an incomplete archive of Lavender Woman, having all but five of the 26 total issues. [12] Digital archives can be accessed on the Duke Digital Collection [11] and on An Open Access Collection of an Alternative Press, Independent Voices. [13]
Prominent staff members included Susan Edwards, who contributed to all 26 issues. Other women who regularly contributed were Claudia Scott, J.R. Roberts, Bonnie Zimmerman, Leigh Kennedy, Shari Me, Joan E. Nixon, and Muffie Noble. [14]
Responses to Lavender Woman convey the importance of lesbian publications during a time where the lesbian community was feeling excluded from many different facets of life, such as feminism, their families and society at large. Overall, the feedback consisted of gratitude for the publishing of the paper, and for how the newspaper helped readers to feel less alone in their lives. [4]
In 2017, Lavender Woman was inducted into the Chicago LGBT Hall of Fame, being called "groundbreaking and extraordinary." [3]
When the Chicago Lesbian Liberation group split from Lavender Woman, it published its own newsletter from 1973 to 1974. Lavender Woman canceled the Chicago Lesbian Liberation's one-page space over a controversial cartoon. In response, the Chicago Lesbian Liberation published two issues of The Original Lavender Woman in September and October 1974, claiming it was the new Lavender Woman collective and even going so far as to tell their distributors they were the Lavender Woman and replacing issues with their own publication. [15] The result was the first significant division in the lesbian periodical publishing community. [8]
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.
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.
Feminist separatism is the theory that feminist opposition to patriarchy can be achieved through women's separation from men. Much of the theorizing is based in lesbian feminism.
Lavender Menace was an informal group of lesbian radical feminists formed to protest the exclusion of lesbians and their issues from the feminist movement at the Second Congress to Unite Women in New York City on May 1, 1970. Members included Karla Jay, Martha Shelley, Rita Mae Brown, Lois Hart, Barbara Love, Ellen Shumsky, Artemis March, Cynthia Funk, Linda Rhodes, Arlene Kushner, Ellen Broidy, and Michela Griffo, and were mostly members of the Gay Liberation Front (GLF) and the National Organization for Women (NOW). They later became the Radicalesbians.
Linda Shear is an American singer-songwriter, guitarist, and piano player.
Black feminism is a branch of feminism that focuses on the African-American woman's experiences and recognizes the intersectionality of racism and sexism. Black feminism philosophy centers on the idea that "Black women are inherently valuable, that liberation is a necessity not as an adjunct to somebody else's but because of our need as human persons for autonomy."
Barbara Smith is an American lesbian feminist and socialist who has played a significant role in Black feminism in the United States. Since the early 1970s, she has been active as a scholar, activist, critic, lecturer, author, and publisher of Black feminist thought. She has also taught at numerous colleges and universities for 25 years. Smith's essays, reviews, articles, short stories and literary criticism have appeared in a range of publications, including The New York Times Book Review, The Black Scholar, Ms., Gay Community News, The Guardian, The Village Voice, Conditions and The Nation. She has a twin sister, Beverly Smith, who is also a lesbian feminist activist and writer.
Off Our Backs was an American radical feminist periodical that ran from 1970 to 2008, making it the longest-running feminist periodical in the United States. Marilyn Salzman-Webb and Marlene Wicks were among Off Our Backs original founders, creating the periodical in Washington, D.C. as a response to what many felt was an underrepresentation of the women’s liberation movement in mainstream media. It was a self-sustaining periodical edited and published by a collective of women consisting mainly of volunteers who practiced consensus decision-making. Reporting on feminism related topics, the periodical transitioned from a monthly to a bi-monthly newspaper, and ultimately to a quarterly magazine before financial difficulties led to its termination in 2008.
"The Woman-Identified Woman" was a ten-paragraph manifesto, written by the Radicalesbians in 1970. It was first distributed during the Lavender Menace protest at the Second Congress to Unite Women, hosted by the National Organization for Women (NOW) on May 1, 1970, in New York City in response to the lack of lesbian representation at the congress. It is now considered a turning point in the history of radical feminism and one of the founding documents of lesbian feminism redefining the term "lesbian" as a political identity as well as a sexual one.
Common Lives/Lesbian Lives (CL/LL) was a collectively produced lesbian quarterly which published out of Iowa City, Iowa, from 1981 to 1996. The magazine had a stated commitment to reflect the diversity of lesbians by actively soliciting and printing in each issue the work and ideas of lesbians of color, Jewish lesbians, fat lesbians, lesbians over fifty and under twenty years old, disabled lesbians, poor and working-class lesbians, and lesbians of varying cultural backgrounds. Common Lives/Lesbian Lives was a cultural milestone in the lesbian publishing world, as it was one of the first lesbian journals or magazines published from outside the urban/coastal New York/Los Angeles/Berkeley scene.
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.
"Radicalesbians" were several lesbian-feminist organizations founded in the post-Stonewall period of gay activism. The first, most well-known of these groups was founded in New York City, and was short-lived, though their impact was not: the manifesto the group distributed during their protest, titled "The Woman-Identified Woman," came to be known as one of the foundational documents of lesbian-feminism.
Martha Shelley is an American activist, writer, and poet best known for her involvement in lesbian feminist activism.
Feminist views on BDSM vary widely from acceptance to rejection. BDSM refers to bondage and discipline, dominance and submission, and Sado-Masochism. In order to evaluate its perception, two polarizing frameworks are compared. Some feminists, such as Gayle Rubin and Patrick Califia, perceive BDSM as a valid form of expression of female sexuality, while other feminists, such as Andrea Dworkin and Susan Griffin, have stated that they regard BDSM as a form of woman-hating violence. Some lesbian feminists practice BDSM and regard it as part of their sexual identity.
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.
Barbara Joan Love was an American feminist writer and the editor of Feminists who Changed America, 1963–1975. With the National Organization for Women, Love organized and participated in demonstrations, and she also worked within the organization to improve its acceptance of lesbian feminists. She helped to found consciousness-raising groups for lesbian feminists and was active in the gay liberation movement.
The Chicago Lesbian Liberation (CLL) was a gay liberation organization formed in Chicago for lesbians during the Women's liberation movement (WLM). The group was originally part of an organization for both men and women, but in 1971, the women broke off to form their own group. CLL was involved in publishing a newspaper, Lavender Woman, helping to set up the first Chicago Pride Parade and the first all-women's dance in Chicago.
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