Lesbian Relationship Quotes

The more you love,the more love you have to give.It's the only feeling we have which is infinite...

You're only responsible for being honest, not for someone else's reaction to your honesty.

Love has no gender - compassion has no religion - character has no race.

Homophobia is the ignorant and arrogant assumption that copulation and reproduction is all there is to a relationship.

Love should never mean having to live in fear.

To those who are gay, lesbian, bisexual, or transgender -- let me say -- you are not alone. Your struggle, for the end to violence and discrimination, is a shared struggle. Today, I stand with you. And I call upon all countries and people, to stand with you too. A historic shift is underway. We must tackle the violence, decriminalize consensual same sex relationships and end discrimination. We must educate the public. I call on this council and people of conscience to make this happen. The time has come.

Good communication is less about saying what you mean, and more about defining what you say.

We fitted together like the two halves of an oyster-shell. I was Narcissus, embracing the pond in which I was about to drown. However much we had to hide our love, however guarded we had to be about our pleasure, I could not long be miserable about a thing so very sweet. Nor, in my gladness, could I quite believe that anybody would be anything but happy for me if only they knew.

Either you are homophobic or you are a human - you cannot be both.

Being homosexual is no more abnormal than being lefthanded.

What does love mean if we would deny it to others?

The game never changes, you must be in the secret before you are shown to the public.

The power of love is that it sees all people.

The difference between being content and being blissfully happy is unquantifiable, and only those who experience the latter can understand just how mediocre the former can be.

Some women who married and also had lesbian relationships were genuinely bisexual. Many others married because they could see no other viable choice in the day.

She broke my heart, so now I have to write about her forever. It made everything different. It's something that can only happen once.

People think that LGBTs adopting children will hurt them, but it's not being in loving homes that hurts children most.

Same-sex marriage has not created problems for religious institutions; religious institutions have created problems for same-sex marriage.

In the unification of two minds, orientation of sexuality is irrelevant.

Once," Fran says, settling against the worktable, folding her arms, "I knew this kid who very bravely and bossily came out of the closet when she was only fourteen years old. She told me then that we can't choose who we love. We just love the people we love, no mattter what anyone else might want for us. Wasn't that you?

There are those from religious backgrounds who resist and oppose LGBT equality; some very obsessively and publicly. They make bold accusations and negative statements about gay and lesbian people, their supposed "lifestyle" and relationships. But when a son, daughter, brother, sister or close friend comes out it is no longer an "issue" it becomes a person. They realise everything they'd said was painfully targeted at someone they love. Then......everything changes.

He who is jealous is better off not dating someone who is bisexual.

Most people who are would each not be in love with their partner, if they did not have the kind of genitals they have.

Homosexuals are not made, they are born.

The world could use more love. Why deny it to others?

Homophobia and the closet are allies. Like an unhealthy co-dependent relationship they need each other to survive. One plays the victim living in fear and shame while the other plays the persecutor policing what is ‘normal’. The only way to dismantle homophobia is for every gay man and lesbian in the world to come out and live authentic lives. Once they realise how normal we are and see themselves in us….the controversy is over.

And a naïve part of me thinks that since we have made it this far, we will make it forever. If we existed for even a second, we could exist eternally.

I was in a lesbian relationship for nine years, so you don’t need to mansplain strap-ons to me.

Lesbian is the only concept I know of which is beyond the categories of sex (woman and man), because the designated subject (lesbian) is not a woman, either economically, or politically, or ideologically. For what makes a woman is a specific relationship to a man, a relationship which we have previously called servitude, a relation which lesbians escape by refusing to become or stay heterosexual.

The breakdown of mummies and daddies was an important part of lesbian relationships in the Bagatelle...For some of us, however, role-playing reflected all the depreciating attitudes toward women which we loathed in straight society. It was the rejection of these roles that had drawn us to 'the life' in the first place. Instinctively, without particular theory or political position or dialectic, we recognized oppression as oppression, no matter where it came from. But those lesbians who had carved some niche in the pretend world of dominance/subordination rejected what they called our 'confused' lifestyle, and they were in the majority.

I’m ready to commit to her at any time. But for god’s sake, I’m not even sure she’s heterosexual. It’d be madness to put a lesbian in charge of my ejaculatory functions.

There comes a time in a girl’s life where she finds her heart broken, what matters is not the boy who broke it but the boy who stitches it back together

Now there is a book coming out that says Christ was really a woman who was a lesbian in a relationship with Mary Magdalene.” Jill started laughing . . . “Come on, people aren’t that gullible.” “Right,” Allison said. “All you’ve got to do is tell them it’s ‘secret’ or ‘forbidden’ or ‘hidden’ knowledge, then get a movie star to peddle it, and they’ll believe anything.

Can you imagine, somebody telling you, your love for your dearly beloved is a sin! Can you imagine, somebody telling you, women are inferior to men, and are meant only serve the men! Can you imagine, somebody telling you, a man can have multiple wives, and yet be deemed civilized! Here that somebody is a fundamentalist ape - a theoretical pest from the stone-age, that somehow managed to survive even amidst all the rise of reasoning and intellect.

I didn't give you this life, honey. They took to you because of who you are. You gave yourself this life.

I've seen you fuck up one major relationship. I'll be damned if I let you ruin this one as well!

Sometimes I look at him and I want to get on my best heels. Sometimes I look at him and I want to be a lesbian. He says that I'm too moody.

here you are learning that lesbian relationships are, somehow, different—more intense and beautiful but also more painful and volatile, because women are all of these things too.

If women are the earliest sources of emotional caring and physical nurture for both female and male children, it would seem logical, from a feminist perspective at least, to pose the following questions: whether the search for love and tenderness in both sexes does not originally lead toward women; why in fact women would ever redirect that search; why species-survival, the means of impregnation, and emotional/erotic relationships should ever have become so rigidly identified with each other; and why such violent strictures should be found necessary to enforce women's total emotional, erotic loyalty and subservience to men.

One reason slash is appealing as a genre is that an equal relationship between a man and a woman is not possible in the patriarchal society in which we live, and slash between men enables writers to examine relationships between characters who are equals. Whether the same is true for femslash depends on who you ask. Academics Lamb and Veith55 argue that women are not equals in a patriarchal society, even if they may be equals in a lesbian relationship.

I’m twenty-four, a first grade teacher, have a Yorkie named Pedro, a goldfish named Fish, have never had sex, or a serious boyfriend, and I’m the town lesbian who pukes when she sees a pussy. Nothing really to be jealous of at all.

My deepest emotional relationships have always been with women. Did that mean I was a lesbian? But my sexual fantasies involved two male partners. Was I a gay boy tapped in a girl's body? The knowledge of a third option slept like a seed under the soil.

We are all two spirited beings in one body. We originated from a Soul that is two-spirited, male and female in one body. When you validate, honor, and love the opposite within, you validate, honor, and love both the opposite and same-ness with another human being. A healthy relationship starts by loving the internal twin flame relationship, which results in attracting a healthy external twin flame relationship.

Some heterosexual women decided that they would choose celibacy or lesbianism over seeking after unequal relationships with sexist men.

I consider you mine, because Donna considered you hers.

She's that bad boy you want, but in a girl who believes in recycling. Freud described the kinds of feelings I had for Amy as loving the same person twice, as a woman and as a man.

Many a woman secretly has a crush on a man who secretly has a crush on her man.

It's a shame that you can't even come out to me.

At the beginning of the semester, Ulla wanted to pose only for the 'new trends' - a flea that Meiter, her Easter egg painter had put in her ear; his engagement present to her had been a vocabulary which she tried out in conversations with me. She spoke of relationships, constellations, actions, perspectives, granular structures, processes of fusion, phenomena of erosion. She, whose daily fare consisted exclusively of bananas and tomato juice, spoke of proto-cells, color atoms which in their dynamic flat trajectories found their natural positions in their fields of forces, but did not stop there; no, they went on and on... This was the tone of the conversation with me during our rest periods or when we went out for an occasional cup of coffee in Ratinger-Strasse. Even when her engagement to the dynamic painter of Easter eggs had ceased to be, even when after a brief episode with a Lesbian she took up with one of Kuchen's students and returned to the objective world, she retained this vocabulary which so strained her little face that two sharp, rather fanatical creases formed on either side of her mouth.

The feminism I desired called for a remapping of all of my relationships, the disruption of all officially charted maps. It called into question the possibility of love and lit the match of my lesbian body.

That’s just a champagne problem.” “A what?” “That’s what my professor calls problems that seem like a big deal, but aren’t in the grand scheme of things. They explode dramatically, like champagne, then fizzle out.

you asked me if I believed in eternal love. Love is something way too abstract and indefinable. It depends on what we perceive and what we experience. If we don't exist, it doesn't exist. And we change so much; love must change as well.

From the erasure and delegitimization of bisexual and transgender identities to the infantilization of asexuals to the “white-centric” expressions of relationships and identities to the prevalence of monosexism in LGBTQ+ circles, the continued centering of gay and lesbian relationships as the primary and best indicator of individual queer representation is doing harm. It robs us all of the complex and beautiful diversity of how we experience sexuality, gender, and community.

In ancient Greece, adolescence was a time when young men left their biological families to become the lovers of adult men. Sexuality was but one element of an affectional and educational relationship in which youths learned the ways of manhood

Cam knew that if she succeeded, it was going to destroy her, but she could worry about that later. All she had to do at the moment was cut her own heart out without letting the wound show too much; she'd have plenty of time to bleed after Alex had gone.

The demands of acceptance require us to maintain a relationship of honor and respect with those with whom we may ardently disagree. We accept the fact that our convictions on this matter differ, and those with whom we differ hold their convictions, as we do, unto the Lord. Inasmuch as this is not easy for us to do, we commit ourselves to bearing it as part of the disciple's cross. We don't agree to disagree by diminishing the importance of the question or by insisting that people care less about the issue.

Shortly after becoming a Christian, I counseled a woman who was in a closeted lesbian relationship and a member of a Bible-believing church. No one in her church knew. Therefore, no one in her church was praying for her. Therefore, she sought and received no counsel. There was no “bearing one with the other” for her. No confession. No repentance. No healing. No joy in Christ. Just isolation. And shame. And pretense. Someone had sold her the pack of lies that said that God can heal your lying tongue or your broken heart, even cure your cancer if he chooses, but he can’t transform your sexuality. I told her that my heart breaks for her isolation and shame and asked her why she didn’t share her struggle with anyone in her church. She said: “Rosaria, if people in my church really believed that gay people could be transformed by Christ, they wouldn’t talk about us or pray about us in the hateful way that they do.” Christian reader, is this what people say about you when they hear you talk and pray? Do your prayers rise no higher than your prejudice? I think that churches would be places of greater intimacy and growth in Christ if people stopped lying about what we need, what we fear, where we fail, and how we sin. I think that many of us have a hard time believing the God we believe in, when the going gets tough. And I suspect that, instead of seeking counsel and direction from those stronger in the Lord, we retreat into our isolation and shame and let the sin wash over us, defeating us again. Or maybe we muscle through on our pride. Do we really believe that the word of God is a double-edged sword, cutting between the spirit and the soul? Or do we use the word of God as a cue card to commandeer only our external behavior?

Before entering Joaquin’s house I always reminded myself that this wasn’t exactly where I was meant to be, but pit stops are okay on the road of life, aren’t they? I thought of myself as some kind of spy, undercover as a girl with low self-esteem, bringing back detailed intelligence reports on the dark side for girls with boyfriends who looked like lesbians and watched Friday Night Lights with them while eating takeout. They could have their supportive relationships and typical little love stories. I’d be Sid and Nancy–ing it up, refusing to settle for the status quo. I’d be cool.

The claim—and it is a common claim within the troll space—that lulz is equal opportunity laughter is belied by the fact that a significant percentage of this laughter is directed at people of color, especially African Americans, women, and gay, lesbian, bisexual, transgender, and queer (GLBTQ) people.

Antigay activists have historically maintained that same-sex sexuality is a lifestyle choice that should be discouraged, deemed illegitimate, and even punished by the culture at large. In other words, if lesbian/gay/bisexual people to not have to be gay but are simply choosing a path of decadence and deviance, then the government should have no obligation to protect their civil rights or honor their relationships; to the contrary, the state should actively condemn same-sex sexuality and deny it legal and social recognition in order to discourage others from following that path. Not surprisingly, advocates for gay/lesbian/bisexual rights see things differently. They counter that sexual orientation is not a matter of choice but an inborn trait that is much beyond an individual's control as skin or eye color. Accordingly, since gay/lesbian/bisexual individuals cannot choose to be heterosexual, it is unethical to discriminate against them and to deny legal recognition to same-sex relationships. (...) Perhaps instead of arguing that gay/lesbian/bisexual individuals deserve civil rights because they are powerless to change their behavior, we should affirm the fundamental rights of all people to determine their own emotional and sexual lives.

Barbara usually stayed at home or spent the evening with Stephen and Mary. But Stephen and Mary would not always be there, for now they also went out fairly often; and where was there to go to except the bars? Nowhere else could two women dance together without causing comment and ridicule, without being looked upon as freaks, argued Mary.

If I rush at this relationship it's because I fear for it. I fear you have a door I cannot see and that any minute now the door will open and you'll be gone. Then what? (...) You said, 'I'm going to leave.' I thought, Yes, of course you are, you're going back to your shell. I am an idiot. I've done it again and I said I'd never do it again.

you have spent your whole life listening to your father talk about women’s emotions, their sensitivity. he never said it in a bad way, exactly—though the implication is always there. suddenly you find yourself wondering if you’re in the middle of evidence that he’s right. all these years of telling him he’s full of bullshit, that he needs to decolonize his mind and lose the gender essentialism, and here you are learning that lesbian relationships are, somehow, different—more intense and beautiful but also more painful and volatile, because women are all of these things too. maybe you really do believe that women are different. maybe you owe your father an apology. dames, right?

I am often asked why I took the risk of writing this book, and occasionally why I felt I had the right. The issue does not touch me closely. I’m not trans. I don’t have a trans-identified child. I’m not a detransitioner, or an athlete forced to compete against transwomen, or a lesbian seeking a partner on dating sites that are now filled with males. The answer to both questions is simple: I wrote this book because, unlike many other people, I could. Parents of children caught up in the gender-identity social contagion stay silent to protect their relationships. The detransitioners I know are traumatised. Many critics of this ideology can say nothing without risking their jobs. All these people need someone else to articulate what is happening.

Even though it may look like the wicked is gaining ground, God is still in control. We need to pray for our nations, pray for others, pray for forgiveness and mercy over people. We need to love no matter who we are talking to, whether they are Atheist, Moslems, Lesbians, Homosexuals or Pagans. We need to love them and share the love of God with them and not judge and see if we can rebuild our broken nations.

Perhaps the most radical aspect of queer politics was its claim not only to transcend the homo/hetero boundary but to do so in such a way as to challenge the sexual regulation and repression of heterosexual desire, above all female desire. Queer politics, it was claimed, had a lot to teach those accustomed to the narrow confines of ‘male’ and ‘female’ heterosexual roles in relationships. The re-working of notions of monogamy and the send-up of marriage through queer weddings, the greater sexual adventurism, the rejection of the concept of gay men and lesbians as ‘victims’ in favour of assertiveness and redefinition, and the emphasis on the creation of more egalitarian relationships in the domestic, sexual and social spheres, were all cited as examples of how queer could contribute to a new sexual agenda of empowerment.

If you start freaking out, call me and we’ll go for a walk. Or we’ll ride the night buses. We’ll smoke some pot and get the giggles and eat a whole bag of chips. We’ll walk up and down the alleys looking for treasure and avoiding skunks. Any of those things. None of those things. Whatever you can think of. In fact, you don’t even have to think about all the silly things. I can do that too. Your girlfriend will be in charge of distractions.

People who think that queer life consists of sex without intimacy are usually seeing only a tiny part of the picture, and seeing it through homophobic stereotype. The most fleeting sexual encounter is, in its way intimate. And in the way many gay men and lesbians live, quite casual sexual relations can develop into powerful and enduring friendships. Friendships, in turn, can cross into sexual relations and back. Because gay social life is not as ritualized and institutionalized as straight life, each relation is an adventure in nearly un-charted territory—whether it is between two gay men, or two lesbians, or a gay man and a lesbian, or among three or more queers, or between gay men and the straight women whose commitment to queer culture brings them the punishment of the "fag hag" label. There are almost as many kinds of relationship as there are people in combination. Where there are -patterns, we learn them from other queers, not from our-parents or schools or the state. Between tricks and lovers and exes and friends and fuckbuddies and bar friends and bar friends' tricks and tricks' bar friends and gal pals and companions "in the life," queers have an astonishing range of intimacies. Most have no labels. Most receive no public recognition. Many of these relations are difficult because the rules have to be invented as we go along. Often desire and unease add to their intensity, and their unpredictability. They can be complex and bewildering, in a way that arouses fear among many gay people, and tremendous resistance and resentment from many straight people. Who among us would give them up? Try standing at a party of queer friends and charting all the histories, sexual and nonsexual, among the people in the room. (In some circles this is a common party sport already.) You will realize that only a fine and rapidly shifting line separates sexual culture from many other relations of durability and care. The impoverished vocabulary of straight culture tells us that people should be either husbands and wives or (nonsexual) friends. Marriage marks that line. It is not the way many queers live. If there is such a thing as a gay way of life, it consists in these relations, a welter of intimacies outside the framework of professions and institutions and ordinary social obligations. Straight culture has much to learn from it, and in many ways has already begun to learn from it. Queers should be insisting on teaching these lessons. Instead, the marriage issue, as currently framed, seems to be a way of denying recognition to these relations, of streamlining queer relations into the much less troubling division of couples from friends.

Other people were so unsuccessful at fending off love! Members of Congress who had affairs with their aides, or students who I'd known in college, girls who as freshmen declared themselves lesbians, then graduated with boyfriends- to give in to such love represents, for them, a capitulation or a betrayal, yet apparently the pull was so strong that they couldn't resist. That was what I didn't understand, how people made the leap from not mattering in each others' lives to mattering.

The difference between the butch and the queen is rooted in the system of male supremacy. Gay male camp is based not simply on the incongruous juxtaposition of femininity and maleness, but also on the reordering of particular power relationships inherent in our society’s version of masculinity and femininity. The most obvious cause for the minimum development of camp among lesbians was that masculinity was not and still isn’t as incongruous as femininity in twentieth century American culture and therefore not as easily used as a basis for humor. Concomitantly although individual women might be able to sexually objectify a man, women has a group did not have the social power to objectify men in general. Therefore, such objectification could never be the basis for a genre of humor with wide appeal. But why didn’t camp develop and thrive within the lesbian community itself? Because the structures of oppression were such that lesbians never really escaped from male supremacy. In lesbians’ actual struggles in the bars or out on the streets, authority was always male. For queens to confront male authority was a confrontation between two men, on some level equals. The queen was playing with male privilege, which was his by birthright. For women to confront male authority is to break all traditional training and roles. Without a solid organization of all women, this requires taking on a male identity, beating men at their own game. Passive resistance or the fist is most appropriate for the situation, though not a very good basis for theater and humor.

Lesbian communities tend to be more intricate and intimate than other communities because of this lack of attachment to outcomes. You might hit on a girl and find out she’s monogamously partnered, but you end up falling in love with her ex, who’s also the nanny of her kids. This kind of thing isn’t weird at all in many queer communities. So embrace the possibility of nuance in relationships. Flirt and play with the intention of connection in its myriad ways, and odds are, you’ll find something that works for both/all of you.

Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives.

Homophobia and the closet are allies. Like an unhealthy co-dependent relationship they need each other to survive. One plays the victim living in fear and shame while the other plays the persecutor policing what is ‘normal’. The only way to dismantle homophobia is for every gay man and lesbian in the world to come out and live authentic lives. Once they realise how normal we are and see themselves in us….the controversy is over. It is interesting to think what would happen though....on a particularly pre-determined day that every single gay man and lesbian came out. Imagine the impact when, on that day, people all around the world suddenly discovered their bosses, mums, dads, daughters, sons, aunts, uncles, cousins, teachers, doctors, neighbours, colleagues, politicians, their favourite actors, celebrities and sports heroes, the people they loved and respected......were indeed gay. All stereotypes would immediately be broken.....just by the same single act of millions of people…..and at last there would no longer be need for secrecy. The closet would become the lounge room. How much healthier would we be emotionally and psychologically when we could all be ourselves doing life without the internal and societal negatives that have been attached to our sexual orientation.

[Adrienne Rich] was one of the only major intellectuals since Freud to assert that homosexuality was anything other than a problem. She is also notable for describing a continuum, like Kinesey's, of lesbian love - a continuum that begins with the intimacy of a mother nursing her daughter and ends with a nurturing, egalitarian love relationship between two women. While this theory eventually contributed to the stifling stereotype that lesbians only cuddle and nuzzle in bed, supporting each other and drinking chamomile tea, Rich was savvy to link same-sex love - so taboo, so unnatural - with a role for women seen as unassailable: being a mother.

in A Moral Vision of the New Testament. Hays says, “This means that for the foreseeable future we must find ways to live within the church in a situation of serious moral disagreement while still respecting one another as brother and sisters in Christ. If the church is going to start practicing the discipline of exclusion from the community, there are other issues far more important than homosexuality where we should begin to draw a line in the dirt: violence and materialism, for example.” [117] I am convinced that how the biblical prohibitions apply to monogamous gay relationships is indeed a disputable matter and that the teaching of Romans 14-15 should guide our response.

In regard to gay male life specifically, a number of academic studies have concluded that we’re more emotionally expressive and sexually innovative than heterosexual men, more empathic, and more altruistic (we do volunteer work far more often than our straight male counterparts), and we’re more likely to cross racial and gender borders when forming close bonds of friendship. When part of a couple, we—and this is even more true of lesbian partnerships—avoid stereotypic gender roles and instead emphasize mutuality and shared responsibilities. Gay couples have “more relationship satisfaction” than straight couples, and when we do argue, we’re better at seeing our partner’s point of view and at using humor to deflate belligerence.

The chain booksellers, like Barnes and Noble, began to dominate the market, and they instituted a “gay and lesbian” section in many of their branch stores. This section was never positioned at the front of the store with the bestsellers. It was usually on the fourth floor hidden behind the potted plants. What this meant in practical terms was that those of us who had the integrity to be out in our work found our books literarily yanked off of the “Fiction” shelves and hidden on the gay shelves, where only “gay” people wanting “gay” books would dare to tread. It was an instant undoing of all the progress we had made to be treated as full citizens and a natural, organic part of American intellectual life. …I felt very strongly, and still do, that authentic lesbian literature should be represented at all levels of publishing, including taking its rightful place as a natural organic part of mainstream American intellectual life. The corporate lockdown went into overdrive just at the moment that this integration was beginning to take place. This positioning is essential for so many reasons, least of which is the right of writers of merit to not be excluded from financial, emotional, and intellectual development simply because they have the integrity to be out in their work. Second is the right of gay people to be in dialogic relationships with straights - where they read and identify with our work as we are asked to with theirs. And finally, that even at the height of the strength of the lesbian subculture, most gay people find out about gay things through the mainstream media.

Stephen, listen, I hate what I'm going to say, but by God, it's got to be said to you somehow! You're courageous and fine and you mean to make good, but life with you is spiritually murdering Mary. Can't you see it? Can't you realize that she needs all the things that it's not in your power to give her? Children, protection, friends whom she can respect and who'll respect her—don't you realize this, Stephen? A few may survive such relationships as yours, but Mary Llewellyn won't be among them. She's not strong enough to fight the whole world, to stand up against persecution and insult; it will drive her down, begun to already—already she's been forced to turn to people like Wanda. I know what I'm saying, I've seen the thing—the bars, the drinking, the pitiful defiance, the horrible, useless wastage of lives—well, I tell you it's spiritual murder for Mary.

One night he said abruptly: Stephen won't marry—I don't want her to marry; it would only mean disaster.' And at this Anna broke out in angry protest. Why shouldn't Stephen marry? She wished her to marry. Was he mad? And what did he mean by disaster? No woman was ever complete without marriage—what on earth did he mean by disaster He frowned and refused to answer her question. Stephen, he said, must go up to Oxford. He had set his heart on a good education for the child, who might some day become a fine writer. Marriage wasn't the only career for a woman. Look at Puddle, for instance; she'd been at Oxford—a most admirable, well-balanced, sensible creature. Next year he was going to send Stephen to Oxford. Anna scoffed: 'Yes, indeed, he might well look at Puddle! She was what came of this higher education—a lonely, unfulfilled, middle-aged spinster. Anna didn't want that kind of life for her daughter.

But since we’re on the topic of identity and narrative voice - here’s an interesting conundrum. You may know that The Correspondence Artist won a Lambda Award. I love the Lambda Literary Foundation, and I was thrilled to win a Lammy. My book won in the category of “Bisexual Fiction.” The Awards (or nearly all of them) are categorized according to the sexual identity of the dominant character in a work of fiction, not the author. I’m not sure if “dominant” is the word they use, but you get the idea. The foregrounded character. In The Correspondence Artist, the narrator is a woman, but you’re never sure about the gender of her lover. You’re also never sure about the lover’s age or ethnicity - these things change too, and pretty dramatically. Also, sometimes when the narrator corresponds with her lover by email, she (the narrator) makes reference to her “hard on.” That is, part of her erotic play with her lover has to do with destabilizing the ways she refers to her own sex (by which I mean both gender and naughty bits). So really, the narrator and her lover are only verifiably “bisexual” in the Freudian sense of the term - that is, it’s unclear if they have sex with people of the same sex, but they each have a complex gender identity that shifts over time. Looking at the various possible categorizations for that book, I think “Bisexual Fiction” was the most appropriate, but better, of course, would have been “Queer Fiction.” Maybe even trans, though surely that would have raised some hackles. So, I just submitted I’m Trying to Reach You for this year’s Lambda Awards and I had to choose a category. Well. As I said, the narrator identifies as a gay man. I guess you’d say the primary erotic relationship is with his boyfriend, Sven. But he has an obsession with a weird middle-aged white lady dancer on YouTube who happens to be me, and ultimately you come to understand that she is involved in an erotic relationship with a lesbian electric guitarist. And this romance isn’t just a titillating spectacle for a voyeuristic narrator: it turns out to be the founding myth of our national poetics! They are Emily Dickinson and Walt Whitman! Sorry for all the spoilers. I never mind spoilers because I never read for plot. Maybe the editor (hello Emily) will want to head plot-sensitive readers off at the pass if you publish this paragraph. Anyway, the question then is: does authorial self-referentiality matter? Does the national mythos matter? Is this a work of Bisexual or Lesbian Fiction? Is Walt trans? I ended up submitting the book as Gay (Male) Fiction. The administrator of the prizes also thought this was appropriate, since Gray is the narrator. And Gray is not me, but also not not me, just as Emily Dickinson is not me but also not not me, and Walt Whitman is not my lover but also not not my lover. Again, it’s a really queer book, but the point is kind of to trip you up about what you thought you knew about gender anyway.

INTRODUCTION TO GENDER AND SOCIETY The Second Sex by Simone de Beauvoir A classic analysis of the Western conception of the woman. Feminism Is for Everybody by bell hooks A primer about the power and potential of feminist action. We Should All Be Feminists by Chimamanda Ngozi Adichie Feminism redefined for the twenty-first century. QUEER THEORY AND INTERSECTIONAL FEMINISM Gender Trouble by Judith Butler A classic, and groundbreaking, text about gender and the boundaries of identity. Gender Outlaw by Kate Bornstein A 1990s-era memoir of transition and nonbinary identity. This Bridge Called My Back ed. Cherríe Moraga and Gloria Anzaldúa A collection of essays about the intersections between gender, class, sexuality, and race. Sister Outsider by Audre Lorde A landmark collection of essays and speeches by a lauded black lesbian feminist. The Woman Warrior by Maxine Hong Kingston A memoir of growing up as a Chinese American woman. MODERN HISTORY How We Get Free: Black Feminism and the Combahee River Collective ed. Keeanga-Yamahtta Taylor A history of the Combahee River Collective, a group of radical black feminists operating in the 1960s and 1970s. And the Band Played On by Randy Shilts Investigative reportage about the beginning of the AIDS crisis. A Queer History of the United States by Michael Bronski An LGBT history of the United States, from 1492 to the present. CONTEMPORARY QUESTIONS Blurred Lines: Rethinking Sex, Power, and Consent on Campus by Vanessa Grigoriadis An exploration of the effects of the sexual revolution in American colleges. The End of Men: And the Rise of Women by Hanna Rosin A book about the shifting power dynamics between men and women. Bad Feminist by Roxane Gay Essays about the author’s experiences as a woman and our cultural understanding of womanhood. All the Single Ladies by Rebecca Traister An investigation into the lives of twenty-first-century unmarried women. GENDER AND SEXUALITY IN FICTION Rubyfruit Jungle by Rita Mae Brown A groundbreaking lesbian coming-of-age novel, originally published in 1973. Giovanni’s Room by James Baldwin A classic of morality and desire, set in 1950s Paris, about an American man and his relationship with an Italian bartender. Angels in America by Tony Kushner A Pulitzer Prize–winning play about the Reagan-era AIDS epidemic. Oranges Are Not the Only Fruit by Jeanette Winterson A coming-of-age and coming-out novel about a woman growing up in an evangelical household.

being gay is not about what we do; it’s about who we are. It is impossible to overstate the importance of this and the degree to which heterosexual people don’t understand it. The word “homosexual” seems to define us solely in terms of the gender of the person we’re sexually intimate with. There is much more to us than our sexuality. And besides, many gay and lesbian people—some very young, and some very old—have never been sexually intimate with anyone of the same gender, yet they know and understand themselves as gay. It’s more about the lens through which we see the world. It’s about our history of being an oppressed and discriminated-against minority. It’s about the culture that colludes to make us feel unworthy, immoral, and dirty. Every person, gay or straight, encounters the world in a particular body, with a particular sexual orientation. It affects every interaction, whether with the same or the opposite gender. That orientation affects every relationship, every encounter with another person, even if the relationship is not romantic or sexual in any way. It affects the chemistry of a relationship and the nature of the human interaction. And that is true whether or not a person has ever “acted on” the same-sex attractions he or she has felt.

No Language not only imagines a sexual politics as West Indian as the Caribbean Sea but also charts complex relationships between eroticism, colonialism, militarism, resistance, revolution, poverty, despair, fullness, and hope that explore the pliability necessary to imagine Caribbean same-sex loving politics differently, postcolonially. Myriam Chancy, in the first study of Brand’s poetry, writes her artistic vision as a rescripting of traditional poetics into poelitics: “A fusion of politics and poetry that recalls Lorde, who once wrote of the transformative power of poetry as ‘a revelatory distillation of experience’ and as an act of fusion between ‘true knowledge’ and ‘lasting action.’ ”8 Brand vocalizes quite lucidly the threat that this infusion of politics into poetics poses to both revolutionary and neocolonial Caribbean thinkers: “To dream about a Black woman, even an old Black woman, is dangerous even in a Black dream, an old dream, a Black woman’s dream, even in a dream where you are the dreamer,” she writes of reactions to her black lesbian feminist revolutionary artistic work by Marxists and conservatives alike. “Even in a Black dream, where I, too, am a dreamer, a lesbian is suspect; a woman is suspect even to other women, especially if she dreams of women.

No, Mary must not give until she had counted the cost of that gift, until she was restored in body and mind, and was able to form a considered judgment. Then Stephen must tell her the cruel truth, she must say: 'I am one of those whom God marked on the forehead. Like Cain, I am marked and blemished. If you come to me, Mary, the world will abhor you, will persecute you, will call you unclean. Our love may be faithful even unto death and beyond—yet the world will call it unclean. We may harm no living creature by our love; we may grow more perfect in understanding and in charity because of our loving; but all this will not save you from the scourge of a world that will turn away its eyes from your noblest actions, finding only corruption and vileness in you. You will see men and women defiling each other, laying the burden of their sins upon their children. You will see unfaithfulness, lies and deceit among those whom the world views with approbation. You will find that many have grown hard of heart, have grown greedy, selfish, cruel and lustful; and then you will turn to me and will say: "You and I are more worthy of respect than these people. Why does the world persecute us, Stephen?" And I shall answer: "Because in this world there is only toleration for the so-called normal." And when you come to me for protection, I shall say: "I cannot protect you, Mary, the world has deprived me of my right to protect; I am utterly helpless, I can only love you.

Much has been made of the fact that Salander refuses to be a victim. To that extent, she reflects the consensus view of Swedish feminism: women are almost inevitably victimized, but must refuse to succumb; the feminist tenet is that women must organize to empower each other and to reject victimization. However, the point in Stieg Larsson's novels is that Lisbeth Salander refuses not only to be a victim, but also to seek fulfillment in a collective stand or seek redress through institutionalized means. When wronged, she will avenge herself. She has no interest in being nurturing, and rejects the notion that this is a role natural to women. She has no interest in analysing or "working on" her relationships and rejects the notion that this is how women are supposed to be. She distrusts the authorities, refuses to complain and instead acts on her own to gain and guard her rights. She rejects the consensus doctrine and trusts only in her own judgment and morality. She rejects the notion that women should dress and act to please men and instead dresses and acts to please herself. She rejects both the heterosexual norm and the idea of lesbian exclusivity, and seeks erotic fulfillment with those individuals she is attracted to, regardless of gender. She is, in short, the nightmare of all doctrines, all consensus thinkers, all moralists and all politicians; the individual complete unto herself, with neither need of nor respect for authority, traditions, public opinion, established morality or accepted behaviour. ... And in that sense, and as she is also resourceful, strong, intelligent and willing to act, she is a heroine.

She had only to call and Mary would come, bringing all her faith, her youth and her ardour. Yes, she had only to call, and yet—would she ever be cruel enough to call Mary? Her mind recoiled at that word; why cruel? She and Mary loved and needed each other. She could give the girl luxury, make her secure so that she need never fight for her living; she should have every comfort that money could buy. Mary was not strong enough to fight for her living. And then she, Stephen, was no longer a child to be frightened and humbled by this situation. There was many another exactly like her in this very city, in every city; and they did not all live out crucified lives, denying their bodies, stultifying their brains, becoming the victims of their own frustrations. On the contrary, they lived natural lives—lives that to them were perfectly natural. They had their passions like everyone else, and why not? They were surely entitled to their passions? They attracted too, that was the irony of it, she herself had attracted Mary Llewellyn—the girl was quite simply and openly in love. 'All my life I've been waiting for something...' Mary had said that, she had said: 'All my' life I've been waiting for something...I've been waiting for you.' Men—they were selfish, arrogant, possessive. What could they do for Mary Llewellyn? What could a man give that she could not? A child? But she would give Mary such a love as would be complete in itself without children. Mary would have no room in her heart, in her life, for a child, if she came to Stephen. All things they would be the one to the other, should they stand in that limitless relationship; father, mother, friend, and lover, all things—the amazing completeness of it; and Mary, the child, the friend, the beloved. With the terrible bonds of her dual nature, she could bind Mary fast, and the pain would be sweetness, so that the girl would cry out for that sweetness, hugging her chains always closer to her. The world would condemn but they would rejoice; glorious outcasts, unashamed, triumphant!

If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

We believe that patriarchal investment in hierarchy is so strong that even homosexuality, lesbianism, or any sexual response choice is not a threat to patriarchy as long as it supports hierarchy. Primary relationships do support hierarchy . It is well within the scope of current patriarchal boundaries for two lesbians to live as a suburban couple, have children, own a home, have two cars and be accepted at a progressive block party. Heterosexuality may be a prevalent example of male dominance, but it is not the prime mover of patriarchy - hierarchy is. If women choose to challenge patriarchy at its root, it will be in what we create with equality and not with whom we have sex.

It is not surprising that efforts to keep gay, lesbian, and bisexual people in their place arise in the wedding context. Sexual orientation is a relational property; it’s about the sex or gender of the people with whom you have relationships or desire to have relationships. It manifests itself in the context of those relationships, and unless it manifests itself, would-be discriminators can’t target it.

I'm a lesbian. I'm not dead.

The "pseudoheterosexual" interpretation of animal behavior offers striking parallels to stereotypical views about human homosexuality. Scientific puzzlement over assigning animals "male" or "female" roles echoes the refrain often heard by gay and lesbian people, who are frequently asked, "Which one plays the man (or woman)?" The assumption is that homosexual relationships must be modeled after heterosexual ones - a view that is as narrow a conception of human relationships as it is of animal sexuality.

Kate Millett: Marxist, feminist, advocate for gay rights, for new sexuality, for new spousal relationships, and on and on. She channeled her revolutionary energies into a campaign to take down marriage and family, the backbone of American society. And she practiced what she preached. Though she was married, she practiced lesbianism, becoming bisexual. She had started that lifestyle at Columbia while writing Sexual Politics. This would, predictably, end her marriage to her husband, who found the trashing of these norms unnatural and detrimental to the health of their marriage. Of course, to many in our brave new world, this makes Kate a heroine. Today, the bio for Kate Millett at the “GLBTQ” website hails her as a “groundbreaking” “bisexual feminist literary and social critic.

I believe there are many different ways for a soul mate to manifest in our lives. “Sometimes they are a lover. Sometimes they are a friend. Sometimes they even first appear as an enemy. Sometimes they can move through all three of those relationships at different times in our lives. I actually believe we all have many soul mates out there in the world, and that we may not find all of them in this current life.

It is impossible to view Calamity Jane today without responding to the gay subtext; hell, it’s not even subtext—the lesbian aspects of the film are all right out there. Dressed in buckskins, with a cap on her head and a red bandana around her neck, dirt streaking her face, Calamity says to Katie, “You’re the purtiest thing I’ve ever seen. I didn’t know a woman could look like that.” Hugging Katie, she invites her to move in with her to “chaperone” each other. Helping Katie out of the horse and wagon, Calam tells Katie, “We’ll batch it here as cozy as two bugs in a blanket.” And after Katie cleans the entire cabin, the finishing touch is a front-door stencil that reads “Calam and Katie.” It’s not exactly difficult to guess which woman is the butch one in this relationship; similarly, it is no accident that The Celluloid Closet, the documentary examination of Hollywood’s depiction of gay men and women on film, contains footage of Doris Day in buckskin singing “Secret Love,” the very title itself a code in 1950s America.

As I became more open about both the abuse and my sexuality, I discovered that many people tried to link these two aspects of my life in a cause-and-effect relationship. It became frustrating for me to explain repeatedly that sexual abuse does not necessarily affect sexual orientation, as evidenced by the multitudes of straight women who survive abuse. I eventually realized that people who need a reason for homosexuality will find one regardless of its relevance. As for myself, I believe I would have been a lesbian with or without a history of sexual abuse.

Doctors at Johns Hopkins Medical Institutions have stated, “[F]emale- to-male transsexuals appear to be individuals who are fundamentally homophilic but cannot consciously accept their sexual orientation” (Fagan, Schmidt, and Wise, 1994). I can see it now: in a clinical setting, a transman desperate to be allowed to transition tries to express his “normal” sexual- ity by asserting his attraction to women and denying that he is a lesbian. Yes, he’s telling the truth from the perspective of his gender identity. But what the doctors hear is filtered through their own belief that the body tells us who we are, and this transman in front of them wants to change his body so he can change the abhorrent nature of his lesbian sexuality. These clinicians don’t understand that it isn’t necessarily his sexuality that is abhorrent to him. Even if this patient fell in love with a man, it wouldn’t necessarily change his relationship to his own body: in his own self-per- ception he might then be homosexual after all, even if his body were still female and the body of his partner were male. That wouldn’t necessarily change his need to transition.

What the doctors hear is filtered through their own belief that the body tells us who we are, and this transman in front of them wants to change his body so he can change the abhorrent nature of his lesbian sexuality. These clinicians don’t understand that it isn’t necessarily his sexuality that is abhorrent to him. Even if this patient fell in love with a man, it wouldn’t necessarily change his relationship to his own body: in his own self-per- ception he might then be homosexual after all, even if his body were still female and the body of his partner were male. That wouldn’t necessarily change his need to transition.

What the doctors hear is filtered through their own belief that the body tells us who we are, and this transman in front of them wants to change his body so he can change the abhorrent nature of his lesbian sexuality. These clinicians don’t understand that it isn’t necessarily his sexuality that is abhorrent to him. Even if this patient fell in love with a man, it wouldn’t necessarily change his relationship to his own body: in his own self-perception he might then be homosexual after all, even if his body were still female and the body of his partner were male. That wouldn’t necessarily change his need to transition.

Meg kellett szoknom, hogy át kell gondolni, mit árulok el a partneremről, hogy hogyan viselkedem nyilvánosan. Nem azért, mert szégyenlős voltam – feszengtem persze egy kicsit, de nem próbáltam titkolni a kapcsolataimat –, csak hát az akkori barátnőm, Kátya teljesen leszbofób volt. A barátai közül szinte senki sem tudott a kapcsolatunkról. (...) Követtem őt, mint egy kiskutya, a tenyeremen akartam őt hordozni, összevissza akartam őt csókolgatni, kényeztetni akartam minden egyes pillanatban. Ő meg semmibe vett engem.

I know the adolescent phenomenon of staring wistfully out of a rainy car window and pretending you're in an Avril Lavigne music video doesn't belong exclusively to lesbians, but I'm talking about the collective energy of this experience. Lesbians are the energy of staring wistfully out of a rainy car window and pretending you're in an Avril Lavigne music video, personified. And that's because yearning is an inherent part of the queer female experience. And I'm not talking about, like, the 2018 awards cycle, when Bradley Cooper and Lady Gaga essentially performed yearning to sell their movie. I'm also not talking about Sally Rooney's Normal People, which is about a heterosexual couple who, for reasons unbeknownst, cannot be together because one plays football and the other one... reads books? Straight people, someone needs to tell you this once and for all. You are allowed to be together. You have always been allowed to be together. Romeo and Juliet is essentially hetero fanfic about what it's like to be gay. Your parents hate each other-who cares! For people who experience same-sex attraction, sometimes yearning is all we have. For me, yearning used to be everything-so much so that it damaged the relationships in my adult life. But before I had yearning, I existed in the Thirst Vacuum-a space that was so dark, so desolate, I couldn't yearn for anyone at all.