Journal of Lesbian Studies最新文献

This article explores historical research methods used to locate lesbians and queer women, especially within American and Canadian contexts from the 1960s onward. It begins by discussing methods such as analyzing women's and lesbian travel guides, directories, maps, periodicals, newsletters, newspapers, websites, oral histories, social media, archival fonds and collections. In particular, this article explores how utilizing lesbian and queer women musicians' tour schedules, calendars, correspondence, and contracts for shows and appearances can be a valuable historical research method, especially for locating impermanent historical lesbian and queer women's spaces off the beaten track. The article focuses on the Alix Dobkin Papers as a case study to explore aspects of historical lesbian and queer women's spaces and demonstrate the utility of this historical research method beyond Dobkin. The papers of Alix Dobkin include business correspondence, fan mail, fliers and programs from concerts, subject files, t-shirts, photographs, and memorabilia. As Dobkin played an important role in the women's music movement and toured regularly, her papers provide useful insight into historical debates about lesbian anti-racist politics, ethical consumption, community organizing, and transgender inclusion and exclusion.

While the concept of "coming out" is relatively well-critiqued, few of these critiques trouble the way a near exclusive focus on disclosure positions sexuality as an essential identity. Based on life history interviews with 18 lesbian, pansexual, and queer women elders (ages 65+), I find coming out did not describe disclosing or even acknowledging same-gender desire, but, rather, choosing to act on it. For participants, coming out is the process of forming desire into a coherent identity (lesbian woman), a process that required continued interactions with lesbian existence; contrary to essentialist understandings, desire alone did not enable participants to become lesbians. In this article, I describe the two paths participants followed while becoming lesbians and consider how the historical context in which participants came out, specifically the second wave feminist movement, uniquely facilitated coming out for white women. Ultimately, I argue lesbian sexuality is a richly constructed social identity formed in community and defined by resistance to compulsory heterosexuality. By viewing sexual identity as based on shared political commitments formed in community, this article both corrects an essentializing tendency in the coming out literature and offers a potential point of repair between older and younger generations of lesbians.

Black perinatal mental health is an area that has received less focus in psychotherapy research in the United States. This area is especially important as recent attacks on Reproductive Justice impact not only birthing people's rights and freedoms but also their mental health and emotional well-being. Current psychotherapy interventions are rooted in evidence-based treatments (EBTs) that may not always align with the values and practices of frameworks like radical healing and liberation psychology that are meant to emphasize collective healing and empower individuals. To date, psychological research involving radical healing and liberation psychology approaches have not had a specific focus on birthing people. Psychotherapeutic interventions have also largely excluded the unique intersectional identities and healing of Black birthing people. In moving toward decolonizing psychotherapy, this conceptual paper will propose a multi-pronged framework for addressing racial stressors and other mental health concerns during the perinatal period. The proposed framework, The Three Cs of Decolonization, includes three components: Community, Creativity, and Connection to Self. These components of the framework are meant to address and highlight culturally relevant ways of healing for Black birthing people. Larger systemic changes are needed and necessary for the desired change across mental health, medical, and other integrated systems of care that have been impacted by racism and discrimination. The current framework is dedicated to healing and empowering Black birthing people with approaches and considerations that are consistent with Reproductive Justice.

Few events evoke a divisive response amongst lesbians like the mentioning of the Michigan Womyn's Music Festival. Autoethnographies, interviews, podcasts, and books - just to name a few - continue to be crafted even after the forty-year festival's end. Unlike previous publications, this article approaches the festival using archival materials housed at Michigan State University donated by producer, Lisa Vogel, to unpack the signaling rhetoric of womyn-born-womyn (WBW). I center the experience Nancy Burkholder, a transsexual woman expelled from the festival, to navigate, as Nancy tried to navigate, the WBW "policy." I then take readers on a journey into the archive and articulate my research through calculated steps of tracing language through years of the festival. This article demonstrates how documents, created by festival producers, incited confusion for Nancy Burkholder during the festival and how these same documents now sustain an archival ambiguity.

Female homoeroticism in early imperial China has received minimal scholarly attention. This article purposes to investigate lesbianism in the Western Han dynasty, taking into consideration both the literary and archaeological material. I first offer a succinct rundown of the ancient terminology of male homosexuality, principally in an effort to underline the classical Chinese language's absence of a precise vocabulary to describe lesbian attachments. Next, I turn to the transmitted textual sources, analysing the two extant records of love between women in order to gauge something of the nature and permissibility of female homoerotic relationships. The final section of this essay is dedicated to mortuary objects, namely the moulded bronze phalli and other sexual training tools disentombed from Western Han gravesites. When properly contextualised, the excavated dildos can be interpreted as having been used by concubines, both within same-sex partnerships and in the course of pornographic displays staged for their master's enjoyment.

The process of seeking help for violence in lesbian couples is complex due to the variety of factors and actors that can be involved. It is a process in which the women may or may not take action to ask for some kind of support, depending on the stage at which they find themselves. However, even though women may realise that they are in a situation of mistreatment or abuse in their relationship with their partner or ex-partner, there may be barriers that hinder them from seeking help. This paper presents a systematic review of the barriers that lesbian women encounter in seeking help or accessing support systems when they are victims of intimate partner violence. Out of 139 studies reviewed, 120 were selected for further review, and 8 studies meeting the methodological inclusion criteria were finally selected. The results of this research show that psycho-social and legal barriers exist, which, within a system of oppression - heterosexist society - do not occur in isolation, but are inter-related, making it difficult for lesbian women victims of intimate partner violence to seek help or access support services. This review finds limitations in the literature reviewed and makes recommendations for future research.

This essay situates Kathy Acker's work in the feminist sex wars debate of the 1980s. I suggest that the critique of Acker's work as a "nihilist version of the personal is political" is not ungrounded but might more usefully be understood as a "sex negativity" that emerges from specific feminist avant-garde literary devices. I discuss Acker's early texts, "Politics" (1972) and "Stripper Disintegration" (1973) to show how sexuality defines Acker's esthetic and political project. I consider the (negative) feminist reception of Acker's work, lay out how Acker was involved in the pornography debate, and I bring Acker's work into conversation with Andrea Dworkin's thought. The essay argues that Acker's pseudo-autobiographical strategies and montage techniques pose a problem for the feminist politicizing of self-knowledge and the genre of autobiography as a privileged site of identity formation and emancipation. In the reordering of materials, by way of replacing, exchanging, and negating, transformation is made possible by the act of rewriting's capacity to reveal substitutability. Acker's "nihilist" feminist politics challenge the self-determination and authenticity often assumed in the politicizing of lived experience. I also suggest that "the lesbian" functions as a phantasmatic figure in Acker's early work to circumvent the subject-object logic of the pornographic imagination. In short, Acker's early work illuminates the complex relation between sexuality, self-objectification, and the act of writing itself. With Acker's pseudo-autobiographical texts we can conceive of a sex negativity that is not anti-sex but challenges what Michel Foucault calls the "monarchy of sex" through non-positive affirmation.

Using an autobiographical lens through 40 years of teaching, this brief reflection affirms an explicitly lesbian pedagogy as radical and transgressive. This is because it is woman-centered and woman-loving in a dominant culture that is pervasively male-centered and misogynist. This pedagogical practice is also antiracist, using a feminist intersectional model. While centering women it is a pedagogy that excludes no one from its intellectual and emotional embrace.