When focusing on the Paris era, Orr found that existing edited material was deficient. Although Whitbread’s No Priest But Love focused on a similar period, she included less than 1/6 of the journal material for that era. Green cataloged 30 letters from the era, but included only 17 of them. Liddington emphasized the importance of incorporating other documentary material–account books, etc.—for a complete understanding.
England
Covering topics relating specifically to England or generally to the region equivalent to the modern United Kingdom. Sometimes lazily and inaccurately used generally for the British Isles, especially when articles don’t specifically identify the nationality of authors.
LHMP entry
In this section, Orr challenges the accepted ideas about the meaning and uses of Lister’s “crypt hand.” Most previous editors have presented excerpts from the diaries that do not clearly distinguish material recorded in cipher from that in ordinary writing. Whitbread notes the crypt hand was used to record Lester’s “intimate” (that is, sexual) life, creating the impression that her sexual and emotional observations were always encrypted and that crypt hand was used only for this purpose.
Each of the major editions of Lister material focused on selected aspects of her social or sexual identity at specific life stages. This disjunction mirrors similar disjunctions within lesbian and feminist history. Operating in the context of queer and feminist academics of the 1970s and 1980s, Whitbread and Faderman tended to view Lister’s sexuality through a modern lens, applying sexological theories, or viewing her as transmasculine.
This section describes the nature of the Shibden Hall archives and their history. It covers the history of the several times the cipher has been assailed, from John Lister and Arthur Burrell’s initial cracking of the code, through several researchers who chose to exclude the references to sexuality from their deciphered transcripts, up through Whitbread’s publication of that previously censored material. The nature of Lister’s sexuality was known as early as 1892 but was suppressed for almost a century after that, with each new researcher re-discovering and re-erasing it.
The introduction begins with an overview of Lister’s life and a brief explanation of her importance to various aspects of history. [Note: I’ll skip the background details, as I assume readers are familiar with the general history.]
This is not so much an article about Anne Lister history as it is Anne Lister historiography. It traces the awareness of her life and diaries, both scholarly and popular. The article begins with a very brief biography that situates her life in time and space.
The main point of this article is how, in the course of a Victorian divorce trial that was a ostensibly about heterosexual adultery, lesbianism became the ghost at the banquet–present largely in the refusal of any of the participants to name it. The situation shows the overlapping dynamic between the image of female romantic friendships as acceptable and unproblematic, and the anxiety around friendships that appeared to infringe on marriage imperatives.
In the 18th century, the ideals around female romantic friendships included the image of a rural retirement from society. Eleanor Butler and Sarah Ponsonby, the “Ladies of Llangollen,” not only achieved this goal but helped promulgate the image of “cottage life” through extensive renovations, interior and exterior decoration, and the development of the grounds.
This is a general survey of sexuality in the 18th century. This summary only covers chapter 8 “Tribadism: A New Sort of Sin.” It opens with a quatrain from the satirical poem “The Adulteress” which unambiguously uses “tommy” in reference to sex between women, then move on to a summary of the life of Catherine Vizzani. The Vizzani text represents a medical view still focused on the one-sex model and the interpretation of lesbianism as a form of hermaphroditism.
The motif of the passionless woman was invented by medical writers in the 18th century in England and then promulgated more generally initially via fiction. This totally upended the previous idea of female sexual desire, envisioning women’s sexuality as entirely distinct from men’s.
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