We have not entirely managed to shed the idea that an individual’s habitual predispositions are reflected in their physical features. The Greek pseudo-Aristotelian Physiognomics is one of the foundational treatises that systematized this view. References to female homoeroticism (as opposed to male references) in the context of physiognomy are rare and primarily appear in texts derived from an anonymous Latin treatise of the 4th century.
An anthropological look at several distinct types of non-normative gender categories/identities. Bolin examines five distinct types of gender variance that appear cross-culturally (without implying that these are the only five possible categories). The final part of the articles uses these types to consider modern Western gender paradigms, however this modern analysis only considers individuals assigned male at birth (including MTF transgender individuals as well as cross-dressers who identify as male) and therefore is less relevant to the Project.
The introduction notes the extreme variation in how female same-sex relationships were treated, in terms of penalties, liability, and the means and extent of enforcement, including differing legal theories of whether the term “sodomy” could apply. As a generalization, consensual same-sex behavior was least prosecuted in England, while Florence may have regularly prosecuted relations between men but the penalties were relatively light, while in Spain penalties were regularly quite severe including execution, and similarly severe were those recorded in Geneva.
In general, theological texts make no explicit reference to female homoerotic activities, though coverage may be inferred (with varying degrees of confidence) by the inclusion of women in discussions of sodomy or under vague general references to inappropriate sexual behavior. Some authors, when presenting theological discussions of sexuality, include less ambiguous examples, as in the following.
This article isn’t so much on lesbianism in a cultural context as on the methodology of studying the topic, and particularly the importance of not assuming equivalence between male and female homosexuality. Please note the publication date and filter appropriately. As most of the specific cultural citations are relatively modern, I’ll be discussing the general patterns.
This chapter compares similarities and differences in a related group of stories from both French and Arabic sources that use cross-gender disguise as a bridge to the possibility of same-sex relations. The French tales and their Arabic counterpart share enough themes and tropes to suggest a common inspiration, but the attitudes of the characters and the resolutions reflect their respective cultural differences.