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Tuesday, June 3, 2025 - 08:59

Today I finished revisions on the sixth Skinsinger story. I only have the final novelette left to go. Plus several more specialized revision passes, a separate copyeditor, drawing up all the additional material, coming up with a cover, and learning book formatting. You know, the trivial stuff.

When I created a publication entry for the website and reached the field for "publication date" I realized that I have two months to get this all finished to hit my target of having it out for Worldcon. Doable, but no room for dawdling. Guess I'd better find a cover artist and copyeditor!

Major category: 
Writing Process
Tuesday, June 3, 2025 - 07:00

I haven't blogged this chapter in as much detail, as it runs crosswise to the topics the Project is interested in. But it's always useful to see the ways in which structurally parallel topics in male and female queer history (if you will forgive me for applying an inappropriate binary) are so very non-parallel in how they played out. A very brief slice of very recent history has convinced us that queer history can be viewed as a unified subject. But apparent/assigned gender has always been a stronger force than any theoretical similarity in non-normative experience. This continues to play out in the study of queer history. In another publication by Boag that I'll be blogging after I finish this book, he notes that when he was studying the 20th century history of same-sex relationships in the Pacific Northwest, he found so little data on women that he decided to focus his book entirely on men. Thus, an initial disparity in data becomes compounded to complete erasure. That disparity in data is why it's so important to have historians working specifically on women's experiences (and those assigned female). Because otherwise there's a temptation not to do the extra work to hunt down the relevant data and to make erroneous assumptions that conclusions about male data can be generalized. There was a delightful explosion of work and publications on lesbian history specifically in the first decade or so of the 21st century, but it's as if the fashion has passed. (Oh well, maybe I can get caught up on the reading?)

Major category: 
LHMP
Full citation: 

Boag, Peter. 2011. Re-Dressing America's Frontier Past. University of California Press, Berkeley. ISBN 978-0-520-27062-6

Chapter 2 – “I have Done My Part in the Winning of the West”: Unveiling the Male-to-Female Cross-Dresser

As this chapter focuses on male cross-dressing, I will be skimming it more briefly. As in the first chapter, we begin with an extensive case history. “M” began dressing in female-coded clothing as a youth, and left home for the West at age 15 due to family conflicts. M preferred playing with dolls, cooking, and sewing rather than male-coded activities, but didn’t back down from fighting his bullies. Further questioning indicated that M’s mother had initiated both the cross-dressing and needlecrafts. A similar story is found around the turn of the century about a different boy whose mother had strongly desired a daughter and treated him as one. Regardless, M expressed a strong preference for living as a woman.

Male cross-dressing occurred in a variety of contexts, including Native American alternate genders, temporary cross-dressing during dances and entertainments in all-male communities, as well as those doing it out of personal preference or identity.

Theatrical cross-dressing was performed for audiences who also enjoyed blackface acts, as well as “exotic” acts by Chinese performers, so the interest was part of a general taste for disruptive and non-normative performance.

Outside of performance contexts, local laws might prohibit male cross-dress as noted in 1882 in Nevada. In mid 19th century San Francisco, arrests for cross-dressing document its prevalence. While reasons given to the authorities must be viewed with some skepticism, they include evading pursuit, “for a lark,” as a disguise during criminal activity, to escape prison, but also some more unexpected reasons, such as to avoid the constriction and warmth of male clothing for medical reasons.

The gender imbalance in the West meant that someone presenting as a woman with female-coded skills such as cooking, sewing, and housekeeping might make a good living with few questions.

Moving into the 1890s, cross-dressing men came under greater scrutiny with regard to sexuality and mental health. The idea of the “sexual invert” was spreading and might be applied or even adopted as an understanding for cross-dressing. In this context, those who cross-dressed for theatrical performance came under pressure to present a more normative image off-stage.

There is a discussion of the dynamics and hazards of male cross-dressers inspiring, encouraging, or pursuing flirtations or sexual relationships with men. There is a discussion of certain cases that may have involved intersex people who presented as different genders at different periods of their life.

Time period: 
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Monday, June 2, 2025 - 07:00

If women taking on male identities can be explained away for practical reasons (safety, economics, social power) then where is the explanation for men taking on female identities where those advantages are reversed? If women taking on male identities can be explained as a necessary requirement for desiring women, then where is the explanation for their female partners desiring them? If women taking on male identities can be explained by innate inborn gender identity, then what of the life histories that begin with a parent imposing the gender presentation which later is exaplained as "feeling natural?" Applying the simplest explanation: historic people changed their gender presentation for a wide variety of reasons and motivations, in a variety of contexts, and with variable permanence. This greatly complicates the "naming and claiming" approach to queer history that has prevailed for almost every flavor of queer that tackled the question of "what are our historic roots?" It's why that bug-a-boo of conservative historians "we just can't really know" can't be dismissed out of hand. In some cases, there is enough evidence, rooted in the individual's own testimony, and without the shadow of compulsion or legal threat, to be fairly confident about how they viewed their identity (if "identity" is even an accurate term in their context). But that still leaves the question of how much their own identity was shaped by the models and options their society offered to them. In the big picture of history, there is always clearly a spectrum. At one extreme are those whose identities and desires are rooted in their individual being and will come out in some fashion regardless of their cultural context. At another extreme are those whose expressions of identity and desire are built from the tools their specific society offers them. But it isn't a simple binary sliding scale, for desires and identities operate independently.

Boag points out that even within the fairly constrained scope of US history on the Western frontier in the later 19th century, the cultural explanations for the interplay between gender and desire were messily various, depending greatly on larger social movements and anxieties. And fictions of gender set in the "Wild West" were part of that interplay. Keep that in mind when writing your own Western fictions.

Major category: 
LHMP
Full citation: 

Boag, Peter. 2011. Re-Dressing America's Frontier Past. University of California Press, Berkeley. ISBN 978-0-520-27062-6

Part 1 – “Females in Male Attire, and Males in Petticoats”: Remembering Cross-Dressers in Western American and Frontier History -- Chapter 1 – “Known to All Police West of the Mississippi”: Disrobing the Female-to-Male Cross-Dresser

This chapter is probably the one of most interest in the book, cataloging and discussing cases of female cross-dressers. The text alternates between detailed case studies and general discussion.

In 1912, in Portland Oregon, Harry Allen (alias Harry Livingstone) was arrested and eventually charged with violating the Mann Act (transporting a woman across state lines for immoral purposes) due to having written to her partner (who presented herself as his wife) Isabelle Maxwell in Seattle, asking her to come to Portland, where she then engaged in prostitution to support them both.

During interrogation, Allen was recognized by a federal agent who had dealt with him previously regarding a bootlegging charge, under the identity Nell Pickerell. The authorities dropped the transporting charge and, given that cross-dressing was not illegal in Oregon, fell back on a vagrancy charge.

Allen became a media sensation, noting his ability to pass and history of male-coded, physically demanding jobs. His previous brushes with the law were dredged up, including press coverage of his gender-crossing as early as 1900, when he was a teenager. A great deal was made of two women who had fallen in love with Allen and then, on learning his assigned sex, committed suicide in despair. Newspapers offered various speculations on the reason for Allen’s gender-crossing, including dress reform, disappointment in (heterosexual) love, and to enable his criminality. Allen offered the straightforward explanation that it was to gain better jobs.

While in prison, Allen was interviewed by an anthropology student working on a thesis about alternative gender expressions in primitive societies, who argued that Allen was criminalized by society solely due to not fitting in, and that in a different society, Allen could have been offered a social role aligned with his desires. This interpretation fictionalized Allen’s life as much as the newspapers had, inventing events and details to support the theory. The student denied that Allen sexually desired women (despite evidently being a lesbian herself), which was contradicted by other observers.

Other reports described Allen as a “sexual invert”—a category that could include both lesbians and trans men at that time. Allen’s own testimony indicates that he considered himself to have changed sex.

Overall, society wanted to fit Allen into a “progress narrative” (i.e., economic motives) but Allen’s assertions contradicted this.

In 1908, in Montana, Sammy Williams—a lumberjack and cook—died at age 80 and was discovered to have a female body. Despite occasional teasing about beardlessness, Williams’ gender had never been questioned. Like many similar cases, the story spread in newspapers across the country, which framed it as a progress narrative with a certain amount of sympathy.

Gender-crossing stories of this type were relatively common in newspapers in the second half of the 19th century, generally locating the subject in the West. Progress narratives were the typical framing and the media might disapprove, but often were merely curious. The reasons offered for cross-dressing both by the subjects and by the reporters focused on practicality, safety, or for economic advantage. Some returned to female dress when no longer traveling.

Another context for more obvious cross-dressing was sex work, where either partial or full male clothing was used as an advertisement, with their identity as a woman not being concealed. Ironically, cross-dressing was used both to engage in, and to avoid engaging in, sex work.

Other motivations for cross-dressing included to participate in “slumming” tourism, or to assist in changing identity after encounters with the law. Women might cross-dress to track down a male betrayer, to elope with a disapproved suitor, to escape an abusive husband, unwillingly as a kidnap victim, or to avoid detection. All of these motivations existed, but when moving past media sensationalism, we also find sexual and gender motivations—details that newspapers were more reluctant to promote.

Newspaper accounts of women in same-sex sexual relationships framed them as mentally unstable and potentially violent, as with the case of Alice Mitchell. While cross-dressing stories of the 1850s to 1880s generally avoided suggesting sexual motives, by the end of the century, this aspect was increasingly mentioned. This paralleled the development and spread of sexological theories that linked sexuality with gender presentation.

A news item is offered from 1889 describing a young woman complaining about the obsessive and unwanted physical attention of her older female cousin with whom she shared a bed. The older woman expressed a wish to marry her and proposed cross-dressing for this purpose.

News accounts often worked to feminize cross-dressing individuals, once their identity was known, giving and impression of “we could tell, of course.” This framing typically accompanied a positive attitude toward the person, especially when they were not perceived as claiming male identity.

The depictions in the press align with specific timelines. Feminized descriptions are common more toward the mid-19th century, but by the end of the century there was an increasing focus on sexuality and on gender identity, emphasizing masculinity. By the 1890s, cross-dressers were more likely to be described as appearing and acting masculine, and were more likely to be given backstories involving an early interest in male-coded activities. By the 1910s and 1920s, unmasked cross-dressers were more likely to be described as physically robust and to be awkward and unattractive if required to wear women’s clothing. And in these later decades, they were more likely to be described as flirting with women or having female romantic partners. [Note: the chapter has more specific case studies than I am noting here.]

This pattern of reporting around the turn of the century aligns with increasing anxieties about “new women” usurping men’s place in society.

This new era of cross-dressing stories includes Milton Matson, arrested in 1895 on a fraud-related charge. His original gender was revealed and he explained (though we may feel free to be skeptical of the details) that his parents had dressed him as a boy after his brother’s death, for reasons related to inheritance, and he’d been cross-dressing so long that it felt natural. He had always preferred male-coded activities and enjoyed courting women.

Eugene De Forest, arrested in 1915 for “masquerading as a man” had a similar story and had been living as a man for 25 years, including marriage to a woman (as well as an earlier marriage to a man).

Jack Garland, on the other hand, avoided charges of gender impersonation by freely admitting that she was a woman who chose to dress in male clothing. Garland first gained media attention in 1897, but later did appear to be passing as a man.

The author discusses what types of evidence we can have regarding how cross-dressers understood their own gender identity, as well as evidence for how their associates interacted with them with regard to gender. Individuals who were long-term members of a community were generally taken at face value, even if circumstance revealed their bodies. Whereas individuals who moved frequently and had no community ties were more likely to be shunned and treated as a sensational curiosity. But not all long-term community members enjoyed acceptance once revealed. Responses might include ridicule or ostracization.

The chapter concludes with a summary of the main themes and chronology.

Time period: 
Place: 
Sunday, June 1, 2025 - 18:00

I'm starting coverage of a new book today, about how queer the Old West actually was and how that got hidden. At this point--thanks to my retirement work-schedule--I'm keeping my blog buffer full enough that I can commit to posting something every day for Pride month, just as I did when I kicked off the Project back in 2014. Well, actually, in 2014 I started posting on June 9, so I didn't actually post every day that month. I think maybe I did the whole month in some other year?

2014??? I've been doing the Lesbian Historic Motif Project for over a decade! I think last year I only noticed that well after the anniversary had passed, so I didn't do anything special. I like celebrating significant numbers, but I'm not so good about noticing when they happen.

On the fiction side, I've revised the first 4 (of 7) stories for Skin-singer: Tales of the Kaltaoven and am feeling quite confident about the project. I'm also noticing that I'd done at least one previous revision pass. Well, there's always something more to improve. It really is proving that what I needed wasn't so much time as the mental energy to get back to the fiction writing.

Major category: 
LHMP
Full citation: 

Boag, Peter. 2011. Re-Dressing America's Frontier Past. University of California Press, Berkeley. ISBN 978-0-520-27062-6

Introduction: A Trip Along the Pike’s Peak Express – Cross-Dressers and America’s Frontier Past

The chapter opens with an anecdote about Horace Greeley (tagline: Go west, young man!) in 1859 checking out those who had actually followed his advice and speaking with a Colorado gold prospector who had decided to return back east. After the interview, he was informed that the prospector he’d been talking to was a woman.

This book explores such people in the American West who crossed gender in various ways. A major theme is that cross-dressers (the author’s term) were a common part of daily life in the West. A secondary topic is how, when, and why this simple fact was erased from US history. [Note: In conflating a wide variety of motivations and understandings of gender-crossing, Boag uses the term “cross-dressing” without intending to apply any particular interpretation on the individual instances. Thus “cross-dressing woman” is a person assigned female who dresses in male clothing and vice versa. I will follow this terminology for clarity. This is not meant to indicate any interpretation about individual identity.]

One inspiration for doing this study was the debate around the movie Brokeback Mountain regarding whether the same-sex relationship depicted was historically accurate—a debate grounded in generations of hyper-masculine cowboy characters in media. In contrast to the Hollywood image, Kinsey’s survey of sexual behavior found that male same-sex relations were more common in rural communities than urban ones.

The disconnect, Boag posits, comes from the conjunction of two events: the ending of the overall westward migration that defined the “frontier,” and the rise of sexological understandings of homosexual and heterosexual—both factors occurring around the turn of the 20th century. Both events are somewhat illusory. The end of the “Frontier” stood in for a variety of economic and social changes. And the popular embrace of sexological models was gradual and inconsistent. Even as westward movement slowed, the fictionalization of the “Wild West” began through performances and popular media.

Changes in the popular understanding of sexuality came from a combination of the shift from the one-gender model to the two-gender model (see Laqueur) by around 1800, and the theorizing that same-sex desire was caused by “inversion” of the sexual impulse, developing in the later 19th century. The medicalization and pathologization of same-sex desire became linked to theories about social decay and the stresses of modernization. Thus, according to this theory, same-sex desire would not occur in the “unspoiled” “natural” environment of the western frontier.

This framing required explanations for the observable fact of frequent cross-dressing in frontier cultures, which were resolved by a program of redefining the participants as heterosexual. Women who cross-dressed, by this framing, did so because success in the West required male disguise. Men who cross-dressed were a more difficult problem. It was addressed variously by erasure and the association of gender variance with non-white populations. Historians colluded in revising the story of the West as being the triumph of white male farmers, marrying and building communities.

The introduction finishes with a detailed case study of one individual who illustrates the issues and explanations discussed in the book.

Alberta Lucille Hart was born in 1840 to parents who had recently “reverse-migrated” from Oregon to Kansas. After the death of the father, the mother and child returned to Oregon where they had relatives. Hart enjoyed male-coded play and activities, enjoyed sports, despised housework, and began self-identifying as “the man of the family” (despite her mother remarrying). In addition to desiring to dress in male clothing and adopting a male hairstyle, Hart had a series of crushes and erotic fantasies centered on the female domestic servants in the household.

In response to teasing at school, Hart focused on excelling academically and graduated at the top of her class, continuing the pattern of crushes on female teachers and classmates. Academic success continued at college, where Hart formed a close relationship with classmate Eva Cushman. Their relationship was the subject of semi-friendly teasing and gossip. It became sexual, and when they were apart Hart wrote daily love letters to Cushman. Due to an inheritance from her late father, Hart was not only able to attend Stanford University, but to pay for Cushman to attend with her.

At university, Hart began adopting more masculine dress and activities, such as smoking and drinking, which resulted in Cushman gradually drawing away. [Note: Cushman’s reactions suggest that she understood herself to be involved with a woman, and the Hart’s increasing shift to male-presenting identity was not what she had signed up for. However it’s also possible to interpret her behavior as reacting to specific behaviors, rather than to female masculinity itself.] Hart regularly visited San Francisco for its nightlife and began a sexual relationship with a dancer there. This profligate lifestyle left Hart broke by graduation. She returned to Oregon and worked a variety of jobs to return to solvency then entered medical college as the only woman in her class. Again, she dealt with hazing by excelling academically and gaining highest honors.

The relationship with Cushman was completely over by this point and there was a series of unsuccessful romantic and sexual relationships with women and one extremely unsuccessful experiment with a man.

Hart’s medical studies led her to sexological writings, which resulted in depression regarding her own sexuality. She sought psychological treatment, but she laid out as a condition that she had no intention of changing her “masculine ambitions and tastes.” Her doctor agreed to focus on completing Hart’s transition into a man, including a hysterectomy. Hart chose to use the name Alan and shifted completely to a male presentation. In 1918, Hart gave a newspaper interview about his history and experiences, stating that he realized he must be one sex or the other, not “dual sex.”

This publicity raised questions of how law and society should treat Hart—for example, would he be subject to the military draft (which women were not)? Of course, “passing women” in the military were a long tradition.

Hart enjoyed a long medical career, with some speed bumps when rumor or notoriety caught up with him. Hart also published four medical-related novels, including one involving a gay man that may have been somewhat autobiographical. Eventually Hart settled into a long-term position in Connecticut where he served as director of a state health office up to his death in 1962 at age 72. Hart had one brief marriage in 1918, then a longer one starting in 1925 and lasting until his death.

Hart’s well-documented life was characterized in various ways by others: cross-dresser, homosexual, and “invert” (as “transsexual” was not yet in use until much later in his life). There is no clear documentation of how he categorized himself other than clearly considering himself a man. Across Hart’s lifetime, nomenclature and categories developed, shifted, and proliferated.

The author discusses Judith Butler’s ideas about gender as performance. In this context, to perform as male is to be male. Yet performance is not permanent or stable. In this context, cross-dressing can simultaneously disrupt the binary while also confirming it.

Popular media is the key source of information, not only for the existence of cross-dressing, but for documenting its reception. The author notes his potentially problematic use of “cross-dressing” to cover a disparate range of behaviors and identities. He notes that his use of pronouns will follow the understanding of how the person identified, but will sometimes reflect how they presented at various life stages.

Boag also takes note of the term “progress narrative,” which refers to framings of a personal story that characterize cross-dressing as done for a practical purpose unrelated to sexuality or gender identity.

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Saturday, May 31, 2025 - 07:00

Lesbian Historic Motif Podcast - Episode 315 – The House of the Women by Jeannelle M. Ferreira - transcript

(Originally aired 2025/05/31 - listen here)

Every time I encounter a new story by Jeannelle M. Ferreira, today’s author, I’m impressed with the breadth of historic settings she can tackle, from the aftermath of the Napoleonic wars in her novel The Covert Captain, to Jewish communities in Russia in her previous story for us, “Your Fingers Like Pen and Ink,” to early 20th century New York in some of the stories in her collection The Fires and the Place in the Forest. Today’s story takes us back to ancient Crete in the Minoan era, among bull-leapers, brightly-painted frescos, and the ever-present threat of volcanos. If you do an image search on “Minoan,” “fresco,” and “saffron” you’ll get some lovely visuals to keep in mind as you listen to “The House of the Women.”

Jeannelle writes queer historic romance and poetry and comes as something of a matched set with today’s narrator, Violet Dixon, who has done several stories for use previously, as well as narrating the two books of Jeannelle’s mentioned previously.

This recording is released under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International Public License. You may share it in the full original form but you may not sell it, you may not transcribe it, and you may not adapt it.


The House of the Women

Jeannelle M. Ferreira

 

“I’m sorry about your mother.”

“Get out of my light.” Iset lifted the hand she could. Bone-black sifted from her fingertips. Her other hand held the linen sketch taut over plaster, and nothing could fall yet.

“Iset, it’s hours past dark.”

There was only one lamp, and a ghost in its flicker. Iset more than half turned, to glimpse her. Her weight was all in her shoulder, pinning the sketch, when Sira said Iset again, and the earth shook.

The earth shook and Iset unbalanced as if she were not island-born, with a cry and a dizzy dread for the landing. Her back went into her workbench, hard enough to shift the stone mortar and make the pestle roll. The cup full of bone-black hit the floor. Her lump of blue frit rolled and shattered, breaking the dish with tomorrow’s grind of red. She was not reddened, herself, only stunned; a second tremor had gone before Iset blinked at the darkness; the last one, Geb and Poseidon tipping the cup out, before she thought to look for the light.

Sira stepped over the mess, not a fleck or a shard against her bare feet, and scooped up the fallen lamp before Iset’s luck slipped worse. She kept the flame close to her hollowed hand – she must have calluses yet – and lifted it safely far from her own skirts and the pigment-powder blossoms on the floor. As if the light wasn’t Iset’s and paid for, Sira moved from wall to wall, from figure to figure there, so slowly her bracelets and anklets were silent.

She finished the ones downstairs.” Sira would not name the dead. “But all these are you. All these are – Iset –” She stopped, and lifted her hand – there was lily-red, somehow, on her fingernails. She would have touched; no harm to pigment and plaster, but the world was still wrong-ended, still shaking through Iset’s palms and the soles of her feet, and it felt too intimate to allow.

“Well done you, knowing a gryphon from a monkey.”

“Go to the crows.” Sira came to stand over her, so the light spilling down onto Iset was almost blinding and the room around them was lost to the dark. She looked as if she’d curse the mountain into shaking again – but when she did speak, it was as if it hurt to breathe. “What happened?”

“Color-makers’ cough.” Breathe stone-green or glass-blue all your life and it showed red in the end. Iset’s own cough was hollow, but not every morning; not every night, as Nefret’s had been too.

Iset would not have chosen to meet again. Not like this, with lime-splashed cheeks, in an old bag tunic stained with ochre and bone char. She hadn’t bought hot water in a week. Her hair was still shorn down for her mother, born in the Black Land, and Nefret, too young to give up her doll to the Huntress or do any harm. Sira had come over with the dawn boats, had no right not to reek of fish, and might have stepped down off the wall. Her kohl and powder couldn’t mask her pity.

Not pity, thought Iset. She carried Nefret front, back, and sideways into the hills, and rolled down with her. She ate at Mother’s hearth more nights than the sky has stars.

“Why’ve you come back?” It was harsher than Iset meant, as if she’d forgotten how to talk to a person; a splinter of a question, too sharp after so many years.

“I’m not a prisoner.” Sira stared. “I came to count the harvest.”

“Numbers, still – for a goddess? You could do that here for your sister.”

“I didn’t choose. Did you think I – my sister said this was your commission now.”

They’d never spoken to one another like this, so coldly Iset thought she wouldn’t see color by morning. If they had, better to forget. Sira set down the lamp and offered her hand to Iset – never bending.

They’d grown up together tumbling, leaping, learning to get a body through space: everyone on the island did. Iset was tired, childish, and in love to the ends of her eyelashes still. She reached, wrapped her hand above Sira’s elbow, and pulled.

***

Siraya knew where she wasn’t. Not the temple, because silence was no real thing when supplicants, merchants, clergy and clerks shared time and space. Not on a couple of goat-skins at the back of Neriya’s warehouse: she didn’t feel crowded-in, or smell unwashed wool. Her overskirt was rolled up for a pillow, and someone else’s head held it down too; her traveling cloak had come up under her chin, the clean salt scent of open water mixed, a little, with a hold full of squid. No one had shuttered the windows last night, and a cool wind rose off the bay – it must be almost cold, outdoors, but Siraya was warm.

Beside her on the floor of the empty building, Iset made a little cat-gesture against the curve of Siraya’s neck, and she knew where she was.

All the memories she carried with her were of Iset in motion, in feeling, in flight – her eyes and eyebrows smoke-black, bitter-black, her nose straight and sharp and her cheeks struck with color, from paint powder or a fight. Stillness made Iset almost unfamiliar: she looked a little softer, a little sad. Tiny traces of blue and white were on her cheeks and eyelids; a rosy mark – light as a sketch – lay over the fawn-reddish skin of Iset’s shoulder, and the linen there was notched, a little.

Siraya let her fingertips hover over Iset’s mouth, the painting-perfect curve of her lower lip. There were very few ways, over salt and under sky, to make Iset shut up; Siraya had never taken the chance to start from perfect quiet.

She had time. Her time, here, wasn’t woven through a hundred others’. The morning light was still pale at the windows’ edges. She was so spoiled, from her time on the big island, that she let herself picture a real bed and pillows to soften it. Heat crept across her face, she had to close her eyes, and noise rose from the street below.

Iset curled away from the sounds – away from her – and when she moved she coughed, hard. Her hands caught and scraped at the floorboards; she touched a bit of Siraya’s bundled-up overskirt, and sat up like the room’s guardian-gryphon come to life. “...Sira?”

Carefully, carefully she offered her shoulder, and waited for Iset to rest there. “Breathe, meryt.”

She shook herself, hard. “No. You shouldn’t say those things –”

 “Someone else should?”

No,” Iset said again. “But I – in my dream, we were in Kemet. I’ve never seen it. Don’t know it from chalk on a wall. We were there because we couldn’t be here. Just… just nothing, between Kesiya and this side of the bay.” She tried to run her hands through her hair; her fingers splayed in the soft stubble, instead, and Siraya didn’t dare reach to make it lie smoothly again.

Iset wouldn’t look Siraya in the face. “You must have things to do.”

“We,” Siraya answered. “We are going to my sister’s place before she sends the watch out. We’re having a decent wash. We’re getting breakfast. I’m starving.”

“Neriya’s going to stick you with the baby. Or the books.”

“She can cook her own books. I’m not here on the business of mortals.” She couldn’t make that stick, not with Iset. “Or I’ll do them while you find something to wear. Isha gives her new dress lengths every time she has a child. If he wanted to get out of this life cheap, he shouldn’t have picked her.”

***

Iset was sure of it: if Sira had been so nimble ten years ago, she’d have been given to the bull dance. They’d sprinted through the nearest bathhouse inside twenty minutes, so she reached Neriya and Isharu’s place with her tunic stuck to her skin and sand all over her oiled feet. Sira flew up the stairs to the family’s rooms as if Iset would follow, and stopped on the second landing to shout when she didn’t. “I left my bag here last night. Come and say hello, at least!”                                                                                                                                                                                 

Neriya was two or three years older than Sira, no more. Still beautiful, fifteen years into a business marriage, and dressed as if eight children were no matter. Whenever Iset saw her, Neriya looked sweet-eyed and sleepy, until it was too late; now she turned a mood like fresh coals on Sira. “Out all night, and late this morning! What if I had left the latch open for you?”

“You never would.” Sira kissed Neriya’s hands and cheeks. “So I knew you were all quite safe.” They were not very like each other in temper, but each sister could have been the other’s undersketch: fair as milk, with bright-brown eyes and black hair. Sira had a strong nose and Neriya’s was a snub; after so many children, Neriya stood with her weight settled into her hips, while Sira was always half-forward, balanced almost on her toes.

“Sit and have tea. A little while more won’t matter once you’ve seen the fields. Painter!” Neriya called, “See that Madu doesn’t throttle himself on the loom.” She gestured indoors and Iset moved a step or two without thought, as though Sira’s family had been the ones to hold her mother’s debt, as if a well-dressed landlady had the power to command.

Sira caught Iset’s hand, her voice light as thrush-song, her eyes sharp and cold. “Oh, no, I can’t spare Iset today. If I’m by myself, the elders will talk me to death.”

“She can’t go with nothing to wear!” Neriya said it as if there were princes out there, not sharp stones, drowsy wasps, and a bellyful of dust – as if proper flounces and ribbons were what brought the crocuses in.

“Agreed.” Sira twisted one earring free, then the other, and held them in her sister’s sight: bees, with fluffy basalt shoulders and onyx stripes across their tiny gold bodies, gold-wire wings almost thin enough for flight. “I’ll take five minutes in your wardrobe.”

They were not invited to breakfast with Neriya and her children.

Iset didn’t know what to do with the pile of wool and linen Sira chose – striped petticoats, blue-and-white overskirts, a dress printed all over with papyrus blossoms in red and green. Every tying-tape had a pattern woven through it, flowers or stars; every pin was gilt or dipped in bright colors. It was more cloth than she’d ever possessed, and suddenly Iset knew how it was to be warm in the first of winter.

“There’s a cape, but it isn’t hemmed or finished yet.” Sira patted her bag, bulkier now than a couple clay tablets and styli could make it. “Tell me if you’re cold, and I’ll try to find a pin.”

“There must be twelve on me!”

“All load-bearing, unless you want to turn so many heads, meryt.” She went on uphill, laughing. Under her veil she’d braided and twisted her hair almost tamely down her back, and she hadn’t left home so covered in gold and fine stones, but Iset thought Sira must be much the same, despite years. Springing toward the shoreline, off the cliff’s edge, to the next thing, without even sandals to slow her.

She was beautiful, the ivory-and-earthen way Kefti women liked to be painted, though her eyebrows would never lie neatly and in paintings, ladies never had soft dark hair along their upper lip. She adored being gazed-at, would dance rather than be still, loved to flirt by touch; Sira had every art of dress and gesture. She’d practiced them on Iset, younger, and surely other women since, even if the Lady of Owls was one of the chaste gods –

“Barley water or twelfth-part wine, I said?” Sira balanced two clay cups in one hand, two skewers of grilled eel in the other, and tossed her head to keep eel sauce from her veil.

“Whichever you don’t,” Iset began, stumbling, and got weak vinegar. “And tell me what I owe –”

“You lent me your bed. Now I’ve fed you. Nothing’s owed.”

“There wasn’t a bed.” Iset’s ears went hot.

“And we weren’t sleeping. We say polite things in the street, Iset-Like-Sunrise.” Sira had done that almost from always, put another name on Iset’s own, the way other people’s lovers might say dear. Some of them had made Iset’s mother laugh into her hand, and some made her thoughtful and quiet: one day she’ll curl her hair at the shoulders and say she’s your husband. I don’t mind that wild girl looking after you, sayti, but who’s looking after her? She talks to more gods than wise people do.

I look after her, Iset said, for all the years until it wasn’t true. Now, under cold clouds and a wind off the mountain, as the street became a pebbled path into the hills, Iset wondered what held true again and what was lost. She was still weaving and unpicking when, beside her, Sira fell out of step. She put a hand on the nearest stone, then sat down in the dust with her veil over her face. The gauze was second-dye saffron, to lend gold to her pale skin, but now a flush like fever showed through the cloth.

“Sira, Siraya, what’s wrong?”

“I forget if you’ve ever given me my whole name. The last bit’s not a sound in Kemic, is it? The way you draw it out, it’s pretty.”

“I’ll say it again some time. Answer me?” Iset knelt and touched Sira’s throat and the nape of her neck, as if a fever or broken breathing might take hold in ten minutes’ walk; she found her skin only a little warm, and no one had ever been set tipsy on barley water.

“It’s nothing. It’s only I don’t spend so much time under the sky,” she said. “The temple’s just built like that – covered up, built over – as if when they started, they thought holy and secret were the same. Some of the oldest bits don’t want anybody there. I’d swear the stones move to make us lose the way.”

“Take a ball of flax with you; pay it out as you go.”

“You think that’d break the magic?” Sira lifted her veil, as if to let Iset in; she looked sincere, and her cheeks were still clover-blossom pink.

“What do I know of your people’s magic? But you could follow it back the way you came.”

Sira laughed, the light, young-girl’s laugh that made Neriya and a hundred others see her for a pretty little fool, until she hit back with the cold proof of numbers or both fists; when she reached for Iset her hand was cold, but not shaking. “Come back with me, meryt, and save us from ourselves.”

“I’ll think on it. Better, now?”

“I must be spoiled. Poor me, the light’s too bright and the air’s too –” Sira sat up, and fell back again on one elbow. “I’d swear the air is wrong. I was fine in town. Will you give me your arm, or do you think it’ll make people talk?”

“It’s my hand you’re meant to ask for, if you want gossip.” Iset only spoke to cover her concern, and it sounded silly and scared and brittle.

“All right, that too.” Sira fell against her, only a little on purpose. “Are you not dizzy?”

“I breathe pretty rocks and at least one bug that makes you see the gods. If I’m dizzy, it’s too late.”

The hills looked like a wash-day: linen spread over the most level places, twenty girls with baskets and their skirts tucked up at the waist. Everywhere small fires were burning, visible only by their smoke; the daylight was bright but bone-white against the face of the mountain. There was ash in the wind.

Even now, after some days’ harvest, a purple veil should have rested over the curves and hollows of the mountain’s slope. The earth lay in long, bare striations as far up as Iset could see. There were patches of saffron-flowers, but too few to call a crop; grit blew along the rows where green plants should have been. The girls with their baskets jostled past, teasing the elders sent to mind them, laughing and leaping into a game of huntress-and-hounds. They were younger and a little older than Iset remembered. Young enough to ring-dance around Iset and Sira and see old women. Old enough, settled enough in themselves that the strain of their muscles, the sting under their nails counted as an offering, but there was almost nothing to offer.

Sira, just ahead, pushed her traveling bag over her hip and knelt by one plant – alone, and Iset might have stretched to reach another. Sira brushed away ash like snow, pinched the flower from its stem and shook it apart in her hand. She showed Iset the three red strands, for the girl, the bride, and the elder; petals for the purple-workers, pollen for the dyers, and what was green to die again. Sira breathed one low hmm like a midwife come too late, and let purple, gold, and red fall to the ground. “You try. Maybe the white ones are better?”

Iset felt too tall and twice too old. Her new skirts weren’t meant for climbing, even kilted up by her knees, and the air seemed to waver when she looked ahead. Sheltered by a half-moon of piled stones – a shepherd’s sleeping place, long ago – was a cluster of saffron-flowers, without cloaks of ash to dim their white. Iset’s wrist, thumb and first finger found the arc of remembered motion, the gentle gathering-in and the pinch. The weight in her hand was too little, the petals’ plush already gone.

“They look all right, poor things, but they’re dry.” The three red filaments crumbled, a bright-clay-colored smudge across Iset’s palm.

““Not dry, dried. Did a frost come?”

“Come from where? The ground’s hot.” Iset kicked through a layer of pale, fragile pebbles. “And there used to be a stream by the wall, here. I know it.”

“I remember.”

“I was here,” said Iset, “with my hands in the stream, when you left. Mother wanted a shell-full of the leavings – to make yellows – and someone asked me, why are you here and not the harbor? Nefret had to tell me you’d gone to the owls.”

“Gone to the owls.” Sira sat on the wall’s crumbling edge, put her weight on her hands and lifted her face to the thin afternoon sun, as if she’d set down her basket for a minute’s rest and no years had passed at all. “She’d take you too, you know.”

“That’s not – that wouldn’t be –”

“Say Neit, then. She doesn’t care. The eldest of elders came from Larsa when she was a tiny girl, and she says Ištar. The wine pours the same.” Sira took out a tablet and stylus, as if naming the Lady of Owls recalled her to her work, but only looked down at the smooth surface and rested the stylus’ end against her teeth.

Iset gave herself three breaths to trace and rough-in that life, with strangers – with her, and let it go again. She sat in Sira’s shadow and let their shoulders touch. “What will you tell them?”

“That something’s wrong.”

Little owls dipped and curved through the twilight overhead. There was enough wine to make the night warm, even cut for young girls and old women. Sira had traded one of her long pins for honeycomb and a pomegranate. When she stretched out beside the fire, her head just-resting on Iset’s knee, her dress lay open almost to her hips. More than pomegranate or honey, Iset wanted chalk and charcoal; more than to sketch, Iset wanted to touch.

“You’re allowed.” Fast enough her bracelets rang together, she set Iset’s hand just below her ribs. Sira’s breathing was firm, not even wine-touched, and her bare skin cool as moonlight against Iset’s palm. Her beaded, braided hair and her veil twisted together in Iset’s lap.

“You’re a priestess!” Iset died four different ways, while people watched, in the firelight.

“What’s that to do with what’s mine – or yours?” Sira lifted a cupped palm of pomegranate arils to Iset’s lips. Rude to refuse them, a mess to accept; Iset’s tongue brushed the hollow of Sira’s hand and made her tremble. “And why should I lie? All these ladies know us. None waited for me to take a husband.”

Iset swallowed, the darkly-sweet and the bitter too. “What’s the truth matter, if you go back to your owls and I stay here?”

“Maybe I won’t go back. Maybe you won’t stay here.” Pomegranate juice shone on Sira’s mouth and fingertips. Along her wrists carnelian, garnet and gold were alight. The Lady of the Mountain might have laid her head in Iset’s lap, her veiled hair the net of the stars, her eyes dark and ancient as the bay. “Iset-in-All-Your-Names, we don’t have to know everything tonight.”

***

It was her last night in town, maybe for years, and her sister’s accounts were across Siraya’s knees. The work wanted every lamp in Meryamun’s workshop – Iset’s workshop – and what stayed in the shadows wasn’t much, a bedroll and a little household shrine. Renenut with no food to watch over, Bes and Taweret, cracked, and a doll that had been Nefret’s: a patient gaze, a crimson mouth, and a tiny costume no one in town could have paid for in the proper size, even Neriya.

“I don’t know how we made that,” Siraya said. She could never, from years of the stylus and pen, manage such tiny stitches now. “I forgot doing the fringe. Where did we get silk?”

“Stole it off your sister’s floor.” Iset needed no lamplight to grind ochre; she was a neat arc of motion at the corner of Siraya’s vision, reaching and returning like a wave in the bay.

“She ought to have had a doll that looked like her.”

“They don’t make –” Iset flipped the grindstone and banked a small hill of reddish-brown pigment out of the way. “We’d been free for half a minute. She was lucky to get it.”

Siraya tried to get from under last quarter’s scroll, whether it tore a seam or not, but Iset had gone on working; she looked up, at the scrabbling sound of reed paper, and what had been in her voice was not on her face.

“Anyone skimming from the woven goods trade? Payments to dark-eyed girls marked export tax?”

“Oh, Isharu’s boringly upright. He keeps my sister from swindling anyone too hard. Does get a bit off his port tax, coming and going – he serves his hitch in the navy when the king asks – and some of my wage comes over, for your…” She’d grown too used to reading for the temple’s weavers, talking-balancing-talking with the other keepers of accounts; she stopped her mouth too late. The grindstone fell silent with one sharp scrape, and this time Iset sat back on her heels.

Siraya shrugged. “I make more than I need. I don’t pay for a bite I eat or a thread I wear. I love Neriya, but she’s greedy, meryt, she’d take it from you if she could –”

“She lowered my rent by three fleeces two years ago. Lowered it again, this year, and someone – you settled the bill for Mother’s rites.”

“You shouldn’t have to worry about anything. I don’t want you to. I don’t want you in debt to my kin. Not for one room that lets the rain in off the street!”

“All right.” Iset was cutting-quiet. “Me and the gods and the neighbors know what you want. I would have wanted to know it was you. I would have thanked you, somehow.”

“I asked them to give you my love. Every time!”

“Not one for passing a message, your sister.” Her eyes closed and her lips pressed thin. Siraya knew Iset was keeping something hurtful behind her teeth, really trying, shying away from a fight like the edge of a cliff. “You couldn’t put sent you a little something, darling and chuck it at a fisherman? You have nice writing. You might even have fit my name.”

Siraya breathed with care, to keep tears at bay, and she would not bring her veil over her face. She sat in Iset’s one chair, lips parted dumbly as yesterday’s fish, and searched too long for the words to unravel her mistake. She’d gone red – or white – in the lamplight; she could feel it, hot and cold, sick and awful. Iset was up from the earthen floor, and her anger was still sharp but her worry was quicker.

“I’m sorry.” She said it before Iset could. “I didn’t know if… I never asked you if you could read.”

“Can.” Iset brushed her hands clean and took up one of the lamps. “Well. I’m for work, then. I lost today – and yesterday.” With you went unspoken, but the silent weight of it was between them.

“Work?” Siraya reached for her. “It’s pitch dark. It’s half tomorrow by now.”

“The women’s guilds want their new building, and your sister wants the credit for donating it. The plaster-paintings come last.”

“Iset. Please, we don’t have – please, let it wait. I insulted you and I’m sorry and you can take it out of me all the way to the harbor.”

“I’m not insulted.”

She knew, from Iset, that no one’s eyes were truly black but a thousand colors in a hundred different lights – but Iset’s were flat, flint dark in the shadowed room, as if they had no light to give back; then they looked silver-lined, because Iset was trying very hard, in front of her household gods and Siraya, not to cry.

“I thought you kept quiet because you weren’t allowed to –” Iset bit at her lip. “To be with anybody, or it hurt you too much to think of us, or you were just trying to bear it – the way I tried. I am not insulted by someone who couldn’t be bothered!” She swept up her bundle of brushes and the roll that held her plaster knives and scrapers, and was out the door so fast it caught her heel.

Siraya could still hear Iset, cursing in pain in the street, as she banked the tiny hearth and blew out the lamps. She lost her footing, a little, when the stones trembled beneath her; the Lady of the Mountain was sleepless. She thought the swaying might slow Iset, too, at least enough to catch up while they were both stumbling. Then the ground creaked, a thing felt as well as heard, and under Siraya it rose and fell like a wave.

“Not now.” She picked herself up, palms stinging, and closed her eyes against daybreak in the middle of the winter night. Mother of the Bay, Siraya thought, when the wind pushed her down again, Bastet-Who-Rises, for Iset’s sake, and then the sound struck her ears. Please don’t kill us yet. She had to look, because to be blind while the mountain had driven her deaf was more than Siraya could bear; her veil was full of ash and sand, and to the height of the houses everything was lost in a cloud of plaster. Siraya dared a few steps uphill. She tried a shop’s stair, to see above the dust, and then she would have called on every god she knew; all that came, helpless-small and half trapped in her throat, was a whimper.

Fire spun into the wind like sea-spray at the mountain’s summit, saffron-red, seething white, and molten gold.

***

Iset was dredged in plaster, bleeding here and sore there – one great gust had carried hot ashes downhill. There was so much work undone, so much paint shaken free and so many cracks to fill in, Iset stood still and watched the colors up on the peak: reds she’d never capture, a white at the edge of violet. She cried from dust, from tiredness, from having to begin again; but she’d been crying before the mountain woke.

The ceiling was still falling onto the stairs, but Iset thought she heard footsteps below. Slow, and struggling – but a human sound, not lath and plaster breaking. “Iset? If you’re dead I’ll kill you, meryt, please say –” Sira, covered in scrapes and shrapnel-stung, went deathly still in the doorway. “Oh, no.”

It was pure heartbreak – the echo of Iset’s own heart – and Sira reached down for a fallen curve of plaster as if she could set it right.

“Don’t, my own. Nothing’s to be done.”

Sira caught her by the waist, curled her hand at the nape of Iset’s neck and drew her in for a kiss. It wasn’t like the hundred kisses of the past few days, not fevered, not fierce, nor making up for lost time; it was I’m here, I’m sorry, I love you.

“What are you – why were you out in the –” Iset stopped. She didn’t need answers while Sira stood quietly bleeding. Clean rags and a pot of water were under her workbench, to damp out mistakes; she soaked a bit of old linen and got to work. Sira kept still, without a flinch or a sound, while Iset unpinned her torn veil and wiped the dust from her face, blotted her forearms and the heels of her hands, and bent – as long as she could bend, without shaking – to press the wet cloth against Sira’s skinned knees.

“I had to see you. I had a question. Doesn’t matter now. You’ll stay here, I know, until all this…”

Iset shook her head. Couldn’t say it; couldn’t not know it either.

“You’d go with me? You’d try, for a season or two?” Sira caught up Iset’s hands and held tight, though it must have stung. “Please, Iset. Live with me or don’t. Talk to me or don’t.”

“Siraya –” It was still not-right, but Sira’s face lit with her trying. “What if it doesn’t matter, my leaving, our starting over? What if this is the world ending, and all we can do is wait for what comes?”

“Then wait with me, even if we fight from sunrise to moonset.” She put her head down on Iset’s shoulder, as if she’d fall asleep amidst paint fragments and ruin. “But I’d as soon do without the fighting, meryt.”
 


Show Notes

 

Major category: 
LHMP
Friday, May 30, 2025 - 09:00

This concludes Wendy Rouse's book on queer people and themes in the American women's suffrage movement. I found this book rich and useful, because while the specific lens Rouse uses is suffragists, there is nothing about these women and their lives that is specific to the suffrage movement, as opposed to being specific to a particular era and context in US history. Studies of 19th century queer women's history sometimes leave the impression that there are two poles: polite, acceptable romantic friendships and Boston marriages, and transgressive female masculinity and "passing women." But both themes are present in the suffrage movement, intertwined and reacting to each other, which this study demonstrates admirably. If you're writing sapphic historical fiction set in the later 19th and early 20th centuries, I'd consider this book essential background reading.

And on a more personal note: second day in a row working on rivisions of my skinsinger stories! I think the rhythm that I'm settling into is working on fiction first thing in the morning, over breakfast. Then a combination bike ride and LHMP reading at a coffee shop. Then some time doing housework and misc. projects. Then yard work when it starts cooling down in the evening. I knew going into retirement that I would be essential to develop a standard schedule, but I'm still sorting out the details.

Major category: 
LHMP
Full citation: 

Rouse, Wendy L. 2022. Public Faces, Secret Lives: A Queer History of the Women’s Suffrage Movement. New York: NYU Press. ISBN 9781479813940

Publication summary: 

For anyone who wishes to write sapphic fiction set in the American suffragist era—whether your characters are participating in that community or not—this book is absolutely essential. It provides many varied and concrete examples of women’s lives that can in some way be classified as “queer” which will expand your understanding of the possibilities and their reception.

From a structural point of view, the book’s arguments feel very repetitive, but its strength is in “bringing the receipts” with multiple specific biographical examples for each topic. Usually, for a work like this, I’d add blog tags for each specific individual mentioned, but that would rapidly become unmanageable in this case (in addition to the problem of categorizing each individual as to where they fall on the queer map).

Conclusion

There is a summary of the themes of the book and a discussion of the variety of ways in which queer suffragists engaged with the rising sexological theories regarding same-sex love, in parallel with the various attitudes toward “respectability politics.” Some came to identify as homosexual, others distanced themselves from what they considered “unhealthy” desires. Some defiantly displayed their queerness within the movement, others felt that it was important not to distract attention from common goals.

In the 19th and early 20th centuries, most queer women could avoid close scrutiny as there was broad latitude for women’s friendships, but in the post-WWI era, there was an increasing awareness of, and hostility towards, relationships perceived as homosexual.

After the passage of the 19th amendment in 1920, and especially in the context of queer-baiting of the 1940s and 1950s, some surviving suffragists turned on former comrades, or worked to purge evidence of queer elements in the movement, or even purge evidence of their own past same-sex relationships. This has meant that reconstructing the truth of queer elements in the suffrage movement can require triangulation from the more candid records of friends and associates, or from tangential public records. The question of who is reconstructing those lives affects what is reconstructed, as biographers bring their own agendas and prejudices.

The author emphasizes the importance of queer persons and practices to the success of the suffrage movement, while also acknowledging the enormous variation in those lives, practices, and attitudes. The cyclicity and persistence of the themes of “respectability politics” and the “lavender menace” is noted.

Time period: 
Place: 
Thursday, May 29, 2025 - 09:00

Another chapter in the America's queer suffragists book. I almost have the next book all written up and ready to go. And--hey!--I worked on a fiction project today! I'm doing revisions on my "skin-singer" stories with the goal of self-publishing them as a collection, combined with a concluding never-before-published novelette. Mind you, I've been saying for years, "This is the year I get the Skinsinger collection out," but for real this time. My goal is to have it available by Worldcon (makes a nice target). In addition to the revisions, I'll need a cover, and working up the formatting, and confirming my understanding of the distribution system I plan to use. Since the previously published stories have already been paid for (and in some cases, are still generating royalties), I'm less concerned about it making money and more focused on using it to learn the ropes.

Major category: 
LHMP
Full citation: 

Rouse, Wendy L. 2022. Public Faces, Secret Lives: A Queer History of the Women’s Suffrage Movement. New York: NYU Press. ISBN 9781479813940

Publication summary: 

For anyone who wishes to write sapphic fiction set in the American suffragist era—whether your characters are participating in that community or not—this book is absolutely essential. It provides many varied and concrete examples of women’s lives that can in some way be classified as “queer” which will expand your understanding of the possibilities and their reception.

From a structural point of view, the book’s arguments feel very repetitive, but its strength is in “bringing the receipts” with multiple specific biographical examples for each topic. Usually, for a work like this, I’d add blog tags for each specific individual mentioned, but that would rapidly become unmanageable in this case (in addition to the problem of categorizing each individual as to where they fall on the queer map).

Chapter 6: Queering Death

This chapter looks at how female suffragist couples commemorated their shared lives (or had them commemorated by friends) after death. Loves that women might not have felt safe expressing during their lifetimes might find an acceptable expression in the context of mourning rituals, such as memorial poetry, shared graves, or the erection of funerary monuments with dedications mentioning both parties. Fellow suffragists might support such mourning in a context where society did not recognize that there was a relationship to mourn.

Rituals around death, funerals, and mourning offered a space in which female couples could co-opt practices that typically were associated with heterosexual marriage, and thus both make their relationship legible and claim the right to be understood as widows.

As usual, the chapter is illustrated with many specific biographical examples.

Conversely, death sometimes was a context in which a romantic/sexual relationship was re-written into “friendship” or “companionship,” either by the media, by surviving friends or family who worried about the deceased’s reputation, or by the surviving partner.

Relationships were also commemorated in wills that ensured the right of the surviving partner to their common goods and household. This could become a point of contention with birth families, from whom the deceased might have been estranged, or who were simply given a lower priority than the surviving partner.

Time period: 
Place: 
Tuesday, May 27, 2025 - 18:00

Here's the next installment of our queer American women's suffrage movement.

Major category: 
LHMP
Full citation: 

Rouse, Wendy L. 2022. Public Faces, Secret Lives: A Queer History of the Women’s Suffrage Movement. New York: NYU Press. ISBN 9781479813940

Publication summary: 

For anyone who wishes to write sapphic fiction set in the American suffragist era—whether your characters are participating in that community or not—this book is absolutely essential. It provides many varied and concrete examples of women’s lives that can in some way be classified as “queer” which will expand your understanding of the possibilities and their reception.

From a structural point of view, the book’s arguments feel very repetitive, but its strength is in “bringing the receipts” with multiple specific biographical examples for each topic. Usually, for a work like this, I’d add blog tags for each specific individual mentioned, but that would rapidly become unmanageable in this case (in addition to the problem of categorizing each individual as to where they fall on the queer map).

Chapter 5: Queering Space

This chapter looks at a variety of ways that women associated with the suffrage movement “performed queerness” in public. Obviously, not all suffragists took part in the following, but those who did helped create the image of the transgressive “unfeminine” suffragist. The following is something of a catalog of these transgressive activities, which the book describes in connection with specific women who embodied them:

  • Masculine dress
  • Male-coded activities like drinking, smoking, and engaging in active sports
  • Converting women’s clubs into activist spaces in both public and private venues
  • Forming women’s clubs that had a multi-racial membership, including featuring Black speakers
  • Short (male-coded) hairstyles
  • Engaging in romantic and sexual relationships with other women and creating households more expansive than hetero-domesticity (as detailed in previous chapters)

The chapter moves to a discussion of racial issues that breaks the flow somewhat. Many white suffrage organizations and spaces excluded Black women. Black suffragists formed their own organizations, which were typically closely entwined with racial equality activism and general voting rights issues. Black women who crossed boundaries around gender expression and domestic relationships could face double-pushback, accused not only of damaging the public face of suffrage but also that of racial equality. Despite this, lesbian relationships and transgressive gender presentation were as common among Black suffragists as white ones.

Both live theater and the new movie industry were sites used by suffragists to promote and celebrate their views and values. Pro-suffrage speeches were incorporated into performances. Semi-comical songs and skits depicted traditional marriage as drudgery. Gender “impersonation” performances by both sexes sometimes deliberately pointed up “gender as performance” in support of women’s rights. (Anti-suffrage performances were also popular, of course.)

Two specific pro-suffrage plays (British in origin) are discussed: Before Sunrise and How the Vote was Won. The film 80 Million Women Want--? Documented the suffrage movement. In addition to suffrage propaganda, the plays featured “new women” who preferred career to marriage and had close same-sex relationships, although these themes did not always prevail at the conclusion of the scripts.

We return to the catalog of activities categorized as “queering space.” Parades were a powerful visual symbol of claiming public space, sometimes done in the face of official prohibition. But parade organizers sometimes issued “dress codes” to soften their image to the traditionally feminine. Those who defied these restrictions included a “suffrage cavalry” organized and led by Annie Tinker (who habitually wore male-coded clothing).

Returning to racialized examples, we get a mini-biography of Chinese-American suffragist Mabel Ping-Hua Lee and Chippewa attorney Marie Bottineau Baldwin. Historically-Black women’s college Howard University gets a lot of references in this book in connection with both faculty and students, and as a locus of connections and organizing.

Targeted protests and activism in Washington DC, especially by more militant forces associated with the National Women’s Party (NWP) kept the cause at the forefront of government attention, and could be met by forceful and violent police suppression, with methods reminiscent of the British hunger strike/force-feeding episodes that captured public attention.

Time period: 
Place: 
Monday, May 26, 2025 - 09:00

I think this chapter is the weakest in terms of framing the topic as "queer" since it's basically "suffragists in the US and Britain talked to each other and sometimes had the same types of interpersonal relationships with each other that they did with their fellow contrytwomen. Also: there was a lot of Pankhurst fangirling.

Major category: 
LHMP
Full citation: 

Rouse, Wendy L. 2022. Public Faces, Secret Lives: A Queer History of the Women’s Suffrage Movement. New York: NYU Press. ISBN 9781479813940

Publication summary: 

For anyone who wishes to write sapphic fiction set in the American suffragist era—whether your characters are participating in that community or not—this book is absolutely essential. It provides many varied and concrete examples of women’s lives that can in some way be classified as “queer” which will expand your understanding of the possibilities and their reception.

From a structural point of view, the book’s arguments feel very repetitive, but its strength is in “bringing the receipts” with multiple specific biographical examples for each topic. Usually, for a work like this, I’d add blog tags for each specific individual mentioned, but that would rapidly become unmanageable in this case (in addition to the problem of categorizing each individual as to where they fall on the queer map).

Chapter 4: Queering Transatlantic Alliances

US and British suffrage movements existed at roughly the same time, but different approaches created a context for sharing tactics and experiences. This chapter looks at how US suffragists learned techniques and created alliances with their British counterparts in the early 20th century. These alliances also included transatlantic romantic relationships. The British movement included a wing focusing on more militant techniques (the “suffragettes”) and some US women hoped to spread these tactics back home, including public speeches and demonstrations that appealed to the public rather than only addressing politicians.

At the same time, the US suffrage elements that wanted to erase visible queer elements in the movement—feeling that “respectability” would have more success—also argued against these more militant approaches. The chapter argues that defying traditionally feminine stereotypes by speaking up in public and risking arrest fall into the definition of “queer” behavior.

The techniques, however, grew successful. British suffragists, like their US counterparts, had a pervasive element of female partnerships and gender-bending presentation.

As usual, this chapter has a large number of micro-biographies of women who relate to the theme. There is a particular emphasis on personal connections and inspirations involving the British Pankhurst family. While these connections included close friendships and hero worship, the blanket labeling of such connections as “queer” strains the definition somewhat. However the chapter provides essential details on the parallel connections between suffrage movements in the two countries.

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Sunday, May 25, 2025 - 11:00

The last chapter looked at couples, this one expands to "extended families" among American suffragists and the ways in which they can be seen as "queer".

In the mean time, I'm writing up notes for the next book, which investigates the prevalence of cross-gender presentation in the American West, and the process of erasing or "normalizing" those who participated.

Major category: 
LHMP
Full citation: 

Rouse, Wendy L. 2022. Public Faces, Secret Lives: A Queer History of the Women’s Suffrage Movement. New York: NYU Press. ISBN 9781479813940

Publication summary: 

For anyone who wishes to write sapphic fiction set in the American suffragist era—whether your characters are participating in that community or not—this book is absolutely essential. It provides many varied and concrete examples of women’s lives that can in some way be classified as “queer” which will expand your understanding of the possibilities and their reception.

From a structural point of view, the book’s arguments feel very repetitive, but its strength is in “bringing the receipts” with multiple specific biographical examples for each topic. Usually, for a work like this, I’d add blog tags for each specific individual mentioned, but that would rapidly become unmanageable in this case (in addition to the problem of categorizing each individual as to where they fall on the queer map).

Chapter 3: Queering Family

This chapter expands on the previous. While chapter 2 focused on individual romantic/domestic relationships, this one looks at larger non-traditional households that might include couples (or not) as well as un-coupled women. The focus is on mutually supportive arrangements, not simply people sharing an address. These chosen families (to use a modern term) provided emotional, financial, and medical support for each other, as well as mentorship for younger suffragists. They might include biological or adopted children of the members. The author points out that such arrangements both challenged and assimilated to traditional social structures, providing the image of domestic respectability while adapting the model to their own situations.

Such chosen families were especially valuable for those who had separated from their birth families due to their political activism or life choices, such as resisting marriage, pursuing a profession, or wearing not-traditionally-feminine clothing. As usual for this book, many specific illustrative examples are given.

One factor that made it socially acceptable for unmarried women to adopt children was the formation of Children’s Aid Societies, created to place abandoned or orphaned children. This willingness did decrease later, as public suspicion of female couples became more widespread. Such adoptions did meet some resistance from those who charged that they didn’t represent a “proper family.” [Note: And for another view of the dynamics of such adoptions—although depicting Canada rather than the USA—see the facts underpinning the Anne of Green Gables story, where children might be adopted out into situations where they were treated as servants.]

These chosen and blended families sometimes demonstrated their close connections by re-naming the adoptees following familial practices: naming a child after one of the parents or combining the names of both parents.

Young suffragists that had broken with their birth families might “adopt” an older parent/mentor figure, thus establishing family in the other direction. One example of this dynamic also features the biography of trans man Albert Eugene De Forrest, who was supported in his transition by mentor Dr. Alida Cornelia Avery, as well as by his partner in a platonic marriage of convenience. Quotations from 1890s newspapers regarding him show a willingness to accept and use his chosen name and pronouns, with some exceptions. De Forrest’s mentor Dr. Avery initially framed her support in terms of dress reform, and it isn’t clear whether she fully embraced his transition, though supporting De Forrest personally. De Forrest and Avery worked together in a variety of reform movements, including suffrage and temperance. De Forrest briefly married a woman, but a second engagement resulted in arrest and estrangement from his fiancée. Through all this, he was supported emotionally and professionally by a chosen family of activists. (The author points out that his successful outcome to the arrest owed much to white professional-class privilege.)

The discussion moves on to the situation and supportive community experiences of non-white suffragists, such as Dr. Margaret Chung. Chinese-American women faced dual barriers to voting. Dr. Chung also adopted “mannish” clothing for her profession, and the social acceptance of her is seen in how this factor is downplayed in the media of the day, instead emphasizing her support for her extended family—an image she cultivated as well by “mothering” many of her male military patients in the 1930s and 1940s.

These “queer households” also existed in a context of larger queer communities and enclaves. Such communities might be geographically anchored, as in Greenwich Village, or networks centered around specific couples or educational institutions. But moving into the 1930s, single-sex colleges and faculty consisting of unmarried women began to be considered suspect, as medical theories of homosexuality became more prevalent. This shift also affected informal communities built up among faculty members and their students.

The chapter now moves on to how “free love” philosophy could shape ideas of family and community among feminist and suffragist circles. Such communities walked a tightrope between suffrage activism and being viewed as giving the movement a bad image. The communities themselves might manage their public image to avoid undermining the political movement.

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