This article discusses ideas of “inseparability” and “separation” in social relations from a number of different angles. The author does a fair amount of overlaying interpersonal and political experiences of in/separation in ways that don’t always feel pertinent. That is, that within the sphere of friendship, ‘inseparable” had a particular meaning regarding the merging of identities and the creation of an intimate private space inhabited by the friends, whereas within the political sphere, Roulston focuses on the pressure to separate women as a class from meaningful participation.
female comrades/friends
There is sometimes a fuzzy overlap between the depiction of bonds of friendship and bonds with romantic overtones. This tag identifies topics where the friendship interpretation is stronger but where the recognition of the importance of female friendship allows space for stronger feelings. This tag is distinguised from the “friendship” tag by the presence of a couple-like relationship but without romantic elements.
LHMP entry
This article examines the language of affection and romance used in letters from Mary Stuart (Queen Mary II) to a close friend, confidante, and courtier Frances Apsley, placing the language within several contexts relevant to understanding it. (Mary’s sister Anne—Queen Anne I—had similar correspondence with Frances Apsley, but this article focuses on Mary.)
This article examines themes of female romantic friendship and its limitations in the Restoration-era play Queen Catherine by Mary Pix. The play is a historical tragedy, centered around female characters, involving Catherine (widow of King Henry V) and her waiting woman Isabella, both of whom have heterosexual romances that drive the tragedy.
This article is one of those that eventually went into Traub’s The Renaissance of Lesbianism (chapter 6), but since I did a higher level overview when I covered that book, it’s worth examining more closely.
Andreadis opens by providing evidence that in the 17th century, people were quite capable of envisioning same-sex marriage as a concept, even if only in counter-factual situations. Popular opinion tended to divide female homoeroticism into two populations: those perceived as deviant and assigned labels like tribade, confricatrix, rubster, or tommy, and those who conformed to social expectations while expressing erotically-charged sentiments but left no trace of related sexual activity.
This article examines the interactions of class and sapphic desire in the “long 18th century,” arguing for a complex interaction between the two. That is, that class could insulate women from scrutiny of their intimate friendships with women, but that suspicion concerning women’s intimate friendships could degrade their class standing.
This article examines the question “were the Bluestockings queer?” Also the converse “were Bluestocking and ‘lesbian’ mutually contradictory?” On the Bluestocking side, Lanser places 5 women generally considered the movers and shakers: Elizabeth Robinson Montagu, Elizabeth Carter, Catherine Talbot, Hester Mulso Chapone, and Sarah Robinson Scott. The Bluestockings weren’t a clearly defined group and membership was sometimes assigned from outside, rather than being a self-identification—a process in which historians have participated.
In this article, Ingrassia challenges scholarship that views 18th century novelist Eliza Haywood’s work as depicting only heterosexual relationships and instead points out and discusses many aspects of her fiction that represent a wide spectrum of relations between women that range from the homosocial to the homoerotic. [Note: This article has a lot of literary theory jargon, which I tend to find of less interest, so I’ll mostly be focusing on the discussions of the content of Haywood’s work.]
This article is something of a cross-genre, cross-temporal look at the representation of Anne Bonny and Mary Read as “sapphic pirates” and what part their stories have played within the constructed image of 18th century piracy and colonialism.
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.
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