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I Will Shove You Up My Clone Hole and Birth You Again and Name You My Butch

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Masculine and feminine identities in lesbians

Butch and femme (French language, significant woman; )[ane] [2] are terms used in the lesbian subculture[iii] to ascribe or acknowledge a masculine (butch) or feminine (femme) identity with its associated traits, behaviors, styles, self-perception, and so on.[4] [v] The terms were founded in lesbian communities in the twentieth century. This concept has been chosen a "way to organize sexual relationships and gender and sexual identity".[6] Butch-femme culture is not the sole course of a lesbian dyadic organisation, as there are many women in butch–butch and femme–femme relationships.[7]

Both the expression of individual lesbians of butch and femme identities and the human relationship of the lesbian community in general to the notion of butch and femme as an organizing principle for sexual relating varied over the course of the 20th century.[8] Some lesbian feminists take argued that butch–femme is a replication of heterosexual relations, while other commentators contend that, while it resonates with heterosexual patterns of relating, butch–femme simultaneously challenges information technology.[9] Research in the 1990s in the The states showed that "95% of lesbians are familiar with butch/femme codes and can rate themselves or others in terms of those codes, and yet the same percentage feels that butch/femme was 'unimportant in their lives'".[ten]

Etymology and symbology [edit]

The give-and-take femme is taken from the French discussion for adult female. The discussion butch, significant "masculine", may have been coined by abbreviating the word butcher, as start noted in George Cassidy's nickname, Butch Cassidy.[11] However, the verbal origin of the discussion is still unknown.

A black triangle overlaps a the upper part of a red circle.

Butch-Femme symbol by Daddy Rhon

Butch artist Daddy Rhon Drinkwater created a symbol of a black triangle intersecting a red circumvolve to stand for butch/femme "passion and beloved".[12] The symbol was kickoff used on their website Butch-Femme.com [thirteen] (the website is now defunct).

Attributes [edit]

There is contend about to whom the terms butch and femme can apply, and particularly whether transgender individuals can be identified in this manner. For example, Jack Halberstam argues that transgender men cannot exist considered butch, since it constitutes a conflation of maleness with butchness. He farther argues that butch–femme is uniquely geared to work in lesbian relationships.[xiv] Stereotypes and definitions of butch and femme vary greatly, even within tight-knit LGBT communities. Jewelle Gomez mused that butch and femme women in the earlier twentieth century may have been expressing their closeted transgender identity.[xv] [16] Antipathy toward female person butches and male person femmes has been interpreted by some commentators as transphobia,[17] although female person butches and male person femmes are not ever transgender, and indeed some heterosexuals of both genders display these attributes.[18] [xix]

Scholars such as Judith Butler and Anne Fausto-Sterling suggest that butch and femme are not attempts to take up "traditional" gender roles. Instead, they argue that gender is socially and historically constructed, rather than essential, "natural", or biological. The femme lesbian historian Joan Nestle argues that femme and butch may be seen as distinct genders in and of themselves.[20]

Butch [edit]

"Butch" tin be used every bit an adjective or a noun[21] to draw an individual'south gender performance.[22] The term butch tends to denote a degree of masculinity displayed by a female private beyond what would exist considered typical of a tomboy. It is not uncommon for women with a butch advent to face harassment or violence.[23] A 1990s survey of butches showed that 50% were primarily attracted to femmes, while 25% reported being commonly attracted to other butches.[24] Feminist scholar Emerge Rowena Munt described butches as "the recognizable public form of lesbianism" and an outlaw figure within lesbian culture.[25]

BUTCH Voices, a national conference for "individuals who are masculine of centre", including gender variant, was founded in 2008.[26] [27]

Femme [edit]

Like the term "butch", femme can be used as an adjective or a noun.[21] Femmes are not "read" as lesbians unless they are with a butch partner, considering they adapt to traditional standards of femininity. Because they exercise not express masculine qualities, femmes were peculiarly vexing to sexologists and psychoanalysts who wanted to argue that all lesbians wished to exist men.[28] Traditionally, the femme in a butch-femme couple was expected to human activity as a stereotypical feminine adult female and provide emotional support for her butch partner. In the kickoff half of the twentieth century, when butch-femme gender roles were constrained to the undercover bar scene, femmes were considered invisible without a butch partner - that is, they could pass as straight because of their gender conformity.[29] All the same, Joan Nestle asserts that femmes in a butch-femme couple make both the butch and the femme exceedingly visible. By daring to be publicly attracted to butch women, femmes reflected their ain sexual difference and made the butch a known subject of desire.[thirty]

Butch lesbian (left) and femme lesbian (right)

The separatist feminist motility of the tardily 1960s and 1970s forced butches and femmes underground, as radical lesbian feminists institute lesbian gender roles to be a disappointing and oppressive replication of heterosexual lifestyle.[31] However, the 1980s saw a resurgence of butch and femme gender roles. In this new configuration of butch and femme, it was acceptable, even desirable, to take femme-femme sexual and romantic pairings. Femmes gained value as their own lesbian gender, making it possible to exist separately from butches. For case, Susie Bright, the founder of On Our Backs, the first lesbian sex activity periodical of its kind, identifies as femme.[32] Beyond depictions in pornography, the neo-butch and neo-femme aesthetic in mean solar day-to-day life helped add a sense of visual identity to lesbians who had abandoned these roles in the name of political correctness.[33]

In "Negotiating Dyke Femininity", lesbian scholar Wendy Somerson, explains that women in the lesbian community who are more feminine and do not fit into the "butch" stereotype can laissez passer equally straight. She believes the link betwixt advent and gender performance and one'due south sexuality should exist disrupted, because the fashion someone looks should not define their sexuality. In her commodity, Somerson also clearly talks about how within the lesbian community some are considered more masculine than others.[34]

Femmes withal combat the invisibility their presentation creates and affirm their sexuality through their femininity.[35] The dismissal of femmes as illegitimate or invisible also happens within the LGBT customs itself, which creates the push for femmes to self-advocate equally an empowered identity not inherently tied to butches.[36]

Other terms [edit]

The term "kiki" came into existence in the 1940s to depict a lesbian who did not identify as either butch or femme, and was used disparagingly.[37] [38] [39]

Labels take been tailored to be more descriptive of an individual's characteristics, such equally "hard butch" "gym queen", "tomboy femme", and "soft stud". "Lipstick lesbians" are feminine lesbians. A butch adult female may exist described as a "dyke", "stone butch", "diesel dyke",[40] "bulldyke", "balderdash bitch", or "bulldagger".[41] A adult female who likes to receive and not give sexually is called a "pillow queen", or a "pillow princess".[42]

A "stud" is a dominant lesbian. The term originated with the African-American lesbian community.[43] [44] They tend to be influenced by urban and hip-hop cultures.[ citation needed ] In the New York Metropolis lesbian community, a butch may place herself as AG (ambitious) or as a stud.[ citation needed ] In 2005, filmmaker Daniel Peddle chronicled the lives of AGs in his documentary The Aggressives, post-obit six women who went to lengths similar bounden their breasts to pass as men. Only Peddle says that today, very young lesbians of color in New York are creating a new, insular scene that is largely cut off from the residue of the gay and lesbian community: "A lot of it has to do with this kind of pressure to articulate and express your masculinity inside the confines of the hip-hop paradigm."[45] Black lesbian filmmaker Dee Rees represented the AG civilisation in her 2011 film Pariah.[46]

There is besides an emerging usage of the terms soft butch, "stem" (stud-femme), "futch" (feminine butch),[47] or "chapstick lesbian" as terms for women who take characteristics of both butch and femme. Lesbians who are neither butch nor femme are called "androgynous" or "andros".[40] The term boi is typically used past younger LGBT women. Defining the divergence between a butch and a boi, one boi told a reporter: "that sense of play - that'due south a big difference from beingness a butch. To me, butch is like an adult...You lot're the man of the house."[48] Comedian Elvira Kurt contributed the term "fellagirly" equally a description for LGBT females who are not strictly either femme or butch, but a combination.[ citation needed ]

Those who identify as butch and femme today often use the words to define their presentation and gender identity rather than strictly the role they play in a human relationship, and that not all butches are attracted exclusively to femmes and not all femmes are exclusively attracted to butches, a difference from the historic norm. Besides the terms "butch" and "femme", there are a number of other terms used to describe the dress codes, the sexual behaviours, and/or the gender identities of the sexual subcultures who use them. The meanings of these terms vary and tin can evolve over time.

Some members of the lesbian community eschew butch or femme classifications, assertive that they are inadequate to depict an individual, or that labels are limiting in and of themselves.

History [edit]

1903 depiction of women in "femme" and "butch" clothes

Prior to the centre of the 20th century in Western culture, homosexual societies were mostly underground or cloak-and-dagger, making information technology difficult to determine how long butch and femme roles take been proficient by women.

Early 20th century [edit]

It is known that butch–femme clothes codes engagement dorsum at least to the beginning of the 20th century as photographs from 1900–1920 exist of butch–femme couples in the U.s.;[49] they were at the time called "transvestites". However, according to the Routledge International Encyclopaedia of Women, although upper-course women like Radclyffe Hall and her lover Una Troubridge lived together in unions that resembled butch–femme relationships, "The term butch/femme would accept been categorically inconsequential, nonetheless, and incomprehensible to these women."[l]

Mid to belatedly 20th century [edit]

Butch and femme lesbian genders were only starting to become credible in the 1940s, since it started to go common to permit women to enter confined without men.[51] In the 1940s in the U.S., almost butch women had to wear conventionally feminine dress in order to hold down jobs, donning their starched shirts and ties merely on weekends to go to bars or parties as "Saturday night" butches. Butches had to have a subtle approach to butchness in order to be in gild.[52] They created outfits that were outwardly accepted by society, merely immune those who were butch to even so nowadays as more masculine than the norm- Alix Genter states that "butches wore long, pleated skirts with their man-tailored shirts, sometimes with a vest or coat on meridian" at Bay Ridge High school.[52] [53]

The 1950s saw the rise of a new generation of butches who refused to live double lives and wore butch attire full-time, or equally close to full-time every bit possible. This usually limited them to a few jobs, such as factory work and cab driving, that had no dress codes for women.[54] Their increased visibility, combined with the anti-gay politics of the McCarthy era, led to an increase in violent attacks on gay and bisexual women, while at the same time the increasingly strong and defiant bar civilisation became more willing to answer with force. Although femmes too fought back, it became primarily the role of butches to defend against attacks and hold the confined every bit gay women'south infinite.[55] While in the '40s, the prevailing butch epitome was astringent but gentle, it became increasingly tough and aggressive as violent confrontation became a fact of life.[56] In 1992, a "groundbreaking" anthology about the butch-femme socialization that took place in working class bars of the 40s and 50s was published—The Persistent Desire: A Femme–Butch Reader, edited past femme Joan Nestle.[57]

Although butch–femme wasn't the simply organizing principle among lesbians in the mid-20th century, information technology was particularly prominent in the working-grade lesbian bar culture of the 1940s, '50s, and '60s, where butch–femme was the norm, while butch–butch and femme–femme relationships were taboo.[iii] Those who switched roles were chosen ki-ki, a debasing term, and they were often the barrel of jokes.[58] In the 1950s, in an early piece of lesbian studies, the gay rights candidature system ONE, Inc. assigned Stella Blitz to report "the butch/femme miracle" in gay bars. Rush reported that women held strong opinions, that "role distinctions needed to be sharply drawn," and that not existence 1 or the other earned strong disapproval from both groups.[59] It has been noted that, at least in part, kiki women were unwelcome where lesbians gathered because their credible lack of understanding of the butch–femme dress code might indicate that they were policewomen.[sixty]

In contrast to ONE, Inc. studies, more conservative homophile organizations of the 1950s, such as the Daughters of Bilitis, discouraged butch-femme roles and identities. This was especially true in relation to the butch identity, as the organisation held the conventionalities that assimilation into heterosexual society was the goal of the homophile movement. Gender expressions outside of the norm prevented assimilation.[61]

In the 1970s, the development of lesbian feminism pushed butch-femme roles out of popularity. Lesbian separatists such every bit Sheila Jeffreys argued that all forms of masculinity, including masculine butch women, were negative and harmful to women.[62] The group of radical lesbians often credited with sparking lesbian feminism, Radicalesbians, called butch civilisation "male-identified part-playing among lesbians".[63] This encouraged the emergence of androgyny in lesbian feminist circles, with many women wearing wear similar T-shirts, jeans, flannels, and boots. This dress was very similar to butch wearing apparel, weakening a key identifier of butch lesbians.[33]

While butch-femme roles had previously been the chief style of identifying lesbians and quantifying lesbian relationships in the 1940s, 50s, and 60s, lesbian feminist ideology had turned these roles into a "perversion of lesbian identity".[64] Lesbian feminism was publicly represented though white feminism, and frequently excluded and alienated working class lesbians and lesbians of colour. In these excluded communities, butch-femme roles persisted and grew throughout the 1970s.[31] Despite the criticism from both middle-class lesbians and lesbian feminists, butch and femme roles reemerged in the 1980s and 1990s, but were no longer relegated to merely working-class lesbians.[33]

21st century [edit]

In the 21st century, some writers and commentators began to depict a phenomenon in the lesbian community chosen "The Disappearing Butch." Some felt butches were disappearing considering it had become easier for masculine women who might have previously identified equally butch to have sex reassignment surgery and live equally men.[65] Others claimed the Disappearing Butch was the result of lesbian 'commodification' in the media, influenced past the viewing public'south desire to encounter lesbians as "reproductions of Hollywood direct women".[66] One author noted that in the increased drive for LGBT 'normalization' and political acceptance, butch lesbians and effeminate gay men seemed to be disappearing.[67] In the 21st century, some younger people were also beginning to eschew labels like 'butch' or even 'lesbian' and place instead as queer.'[68]

However, others noted that butch women have gained increased visibility in the media, mentioning Ellen DeGeneres, frequently referred to as 'a soft butch', political commentator Rachel Maddow, once described every bit a 'butch fatale' and the character Big Boo in Orange Is the New Blackness, played by butch comic and extra Lea de Laria.[69] [70] [71]

The 21st century also saw a re-examination of the meaning of 'femme', with the term being used in a broader and more than politically charged style, peculiarly by women of color, and some critics challenging what is seen as its cribbing by heteronormative culture.[72] [73]

Run into also [edit]

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Further reading [edit]

  • Braidwood, Ella (8 January 2020). "Masculinity is back! The lesbian comics rediscovering their butch side". The Guardian.
  • Byers, Amber R. (2008). "Lesbians in the Twentieth Century, 1900-1999: Lesbians and the 1950s". OutHistory.
  • Christopher, Megan (29 September 2019). "How Butch/Femme Subcultures Permit Gay Women to Thrive". Vice.
  • Goodloe, Amy (1993). "Lesbian Identity and the Politics of Butch-Femme Roles". Archived from the original on February 20, 2007.
  • Halberstam, Jack (July iii, 2018). "No Affair What'due south Gendertrending, the Butch is Here To Stay". AfterEllen. Archived from the original on September 7, 2018.
  • Heuchan, Claire (July xxx, 2018). "No, Butch Lesbians Don't Have "Masculine Privilege"". Afterward Ellen. Archived from the original on July 30, 2018.
  • Robertson, Julia Diana (June sixteen, 2017). "The Lesbians That Founded The Gay Village And The Mafia Brotherhood They Made For Protection". HuffPost.
  • Robertson, Julia Diana (July 25, 2017). "Annemarie Schwarzenbach—The Forgotten Woman—Activist, Writer & Mode Icon". HuffPost.
  • Robertson, Julia Diana (Nov 28, 2017). "A List Of 100 'Girl Meets Girl' Pairings — And Not A Butch In Sight". HuffPost.
  • Webster, Madeline (June 27, 2019). "Butch/Femme Relationships: A Lesbian Way of Loving". AfterEllen.
  • Wilkinson, Sophie (30 July 2018). "what does it mean to be butch in 2018?". i-D.
Books and journals
  • Allen, Meg (2017). Butch. Berkeley, California: Edition One. ISBN978-0692904206.
  • Burana, Lily; Roxxie; Due, Linnea, eds. (1994). Dagger: On Butch Women. Cleis Printing. ISBN978-0939416820.
  • Cassell, Avery; Macy, Jon, eds. (2017). Butch Lesbians of the '20s, '30s, and '40s Coloring Volume. Walnut, California: Stacked Deck Press. ISBN978-0997048766.
  • Cassell, Avery; Macy, Jon, eds. (2018). Butch Lesbians of the '50s, '60s, and '70s Coloring Book. Walnut, California: Stacked Deck Press. ISBN978-0997048797.
  • O'Sullivan, Sue (1999). "I Don't Want You Anymore: Butch/Femme Disappointments" (PDF). Sexualities. 2 (4): 465–473. doi:10.1177/136346099002004006. ISSN 1363-4607. S2CID 145243345. Archived from the original (PDF) on 2003-10-27.
Collections
  • V College Archives and Manuscript Collections, Smith College Special Collections.
  • Jeanne Córdova Papers and Photographs, 1 National Gay & Lesbian Archives.
  • ONE Subject Files Collection, 1 National Gay & Lesbian Athenaeum.
  • Vintage Photographs, Isle of Lesbos, Sappho.com.

External links [edit]

chapmangrell1984.blogspot.com

Source: https://en.wikipedia.org/wiki/Butch_and_femme

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