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I just finished Alexander Chee’s How to Write an Autobiographical Novel. I had been avoiding the book, because I heard him speak last year at Muse & the Marketplace about autobiographical novels and he spent too much time talking about archiving your emails in case you need them for research. But the book was amazing. And actually articulated for me what autobiographical fiction can do that memoir can’t. Which is to say things you don’t know how to talk about from you own life. Also what plot can do to make the underlying issues legible.

There were two essays about ACT UP San Francisco in the late 80s, and they so viscerally put me back in that time and place. I am 6 years younger than Chee, so when he was 22 and just out of college, I was 16 and not out to anyone yet. But the ACT-UP look that he describes: leather jackets, floppy hair with the front dyed pink or blue or green, colorful scarves, earrings, combat boots. I had totally forgotten that that was a coherent and recognizable style, but it absolutely was. And it was one that I imprinted on. I had one friend, from the Pacific Center queer youth group, who actually dressed like that. But mostly those guys were so much older than me, all I could do was look on in awe. How did I forget about that style? It made such a deep impression on me but I didn’t have the distance to understand it as a distinct thing.

And so it hit me that the reason I was having problems articulating what Michael looked like when I first met him, and what seemed so attractive about him, was that he had that ACT UP/ Queer Nation look, even though he was my age. I went back and looked at the 30 second video clip I have of him from an SFNet documentary, and he has a black inverted triangle on his leather jacket. And I am wracking my brain to remember what it meant to him. I think mental illness? Disability? I had totally forgotten about it.

And so now I have a way of articulating what he looked like, to translate the message of his fashion choices for readers (for myself?)

I am working on rewriting the first page of my manuscript for a workshop next month, and I put in the Queer Nation reference. But when I was talking to one of the women in my workshopping group, she was like, You’re confusing the reader by bringing up Queer Nation because he’s not queer. I was taken aback that somehow all the times I talk about him being bi, and the incredibly destructive crush he had in his straight best friend are not making an impression on readers.

I think it is only with 20 years distance that I have been able to see the ways that stigma (around disability, mental illness, drug use, and queerness) played a role in the tragedy of Michael’s death.

But because there is no scene of Michael kissing a man, it doesn’t seem to matter how many times I say he was bi.\

[crossposted from https://www.elsawilliams.net/blog/2019/3/23/reading-and-writing]

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Why the Popular Phrase “Women and Femmes” Makes No Sense. Slate Outward, Kesiena Boom March 16, 201812:34 PM

https://slate.com/human-interest/2018/03/women-and-femmes-phrase-in-queer-feminist-activism-makes-no-sense.html

[Note: Kesieng Boom is from the UK, and so this may be simply a case of two countries separated by a common language, but I have also seen this argument put forward by people based in the US.]

I think this critique is based on a basic misunderstanding of what the word “femme” is doing in this context.

The way I understand it is that “femme” here is a self-identification used by AMAB folks who in my cultural context would be trans women, trans-feminine, or femme-of-center NB, but who do not identify with any of those terms. And so in a situation where I might say “cis and trans women survival sex workers are at particularly high risk of sexual violence”, someone who identifies as a femme man might not see that message as including them. It’s an attempt to reflect a group’s self-identification when talking to and about them. And to get away from terms like “men who have sex with men” which is a top-down epidemiology term that has in the past included statistics about trans women (!?!?!?).

Boom pins the history of butch/femme only within the lesbian community but that ignores any history of gender roles in gay men’s history. Boom specifically mentions femme women and femme NB folks and ignores femme men. I do not know all the details of the history of “femme” within gay male communities, but based on The Queen’s Throat (1993) it appears that “no fats, no femmes” was already in wide circulation in the men-seeking-men personals by the early 90s.

There is also a historical association of the term femme with sex work in particular. My first exposure to this was in Stone Butch Blues, which Boom references, but she ignores the sex work part of the 1960s femme identity. A Tumblr comment that has particularly stuck with me is  “i see yr ‘dont use the word femme if you aren’t a lesbian’ and counter to you ‘dont use the word femme if you have never done sex work’” (birlinterrupted 9/14/18 http://birlinterrupted.tumblr.com/post/178081873964/i-see-yr-dont-use-the-word-femme-if-you-arent-a) [See also this article in Feral Feminisms: https://feralfeminisms.com/sex-work-and-allyship/]

Boom’s comparison of “women and femmes” to “men and butches” seems like a straw man. You could sensibly group cis men, trans men, trans masc folks, and masc of center NB folks together in some contexts (e.g. when talking about Grindr users). Butch lesbians would not be included in this, because, as I understand it, women who take on the term “butch lesbian” instead of “masc-of-center NB” are making a specific statement that their gender presentation is defined only in terms of women and is totally separate from (cis or trans) men and masculinity.

In terms of looking at the way misogyny targets femininity (which as Boom points out, excludes all the ways that non-gender conforming women suffer from misogyny), I think the problem is that misogyny includes many different kinds of oppression, and some of those (such as anti-femininity, receptive partner stigma, and sex work stigma) can apply to anyone femme-of-center, including gay men. And these kinds of femme-phobia can happen within the queer and feminist communities. You can argue about whether umbrella terms like misogyny are useful when what you mean is femme-phobia, but there the imprecise word is misogyny not femme.

Ultimately, I don’t actually think that “women and femmes” is a broadly useful construction. If what you mean is “everyone except cis men” you should say that. Another term I’ve heard incorrectly used is “non-male identified folks” used when the person is not intending to specifically exclude trans men. But there are times when “women and femmes” is exactly what the speaker means.
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"Bisexuality: Not Gay. Not Straight. A New Sexual Identity Emerges" Newsweek coverstory, July 17, 1995

So, the old(er) person’s perspective on this part of queer history.

This cover story was almost certainly in response to Marjorie Garber’s book Vice Versa which came out that summer. I was actually asked to be part of the publicity for her book, as a Real Live Bisexual. But I was a total fuck-up and decided that I could not be on television representing bisexuality. Which was, I think, a very wise decision, but also makes me sad for my younger self. I always felt like I was not good enough to be an Official Queer, and eventually distanced myself from the queer community, and started identifying as a druggy who fucked women and bisexual men.

I moved from Berkeley to Boston in 1991 for school, and the way that queer issues were dealt with in the two places could not have been more different. San Francisco had a long history of being a gay haven (probably going back to the military bases there and how many men were discharged for homosexuality) and the AIDS crisis had forced a very pragmatic view about sex and the dangers of stigma. So Bisexuality was a thing that people were talking about in the Bay Area in 1991, especially in youth groups like the Pacific Center and LYRIC. At one point I had a day glow Bisexual Pride sticker that I got at A Different Light. But San Francisco was pretty far ahead of most of the country, and I think a lot of people in my age group (I turned 18 in 1991) didn’t learn about bisexuality until much later.

Bisexuality had also been a contested issue in the Lesbian Sex Wars of the late 70s and early 80s. Gayle Rubin and Samois (the sex radical movement) specifically mentioned bisexuals as a stigmatized group (along with BDSM, butch/femme, and what we would now call trans identities). (Their opposition to age of consent laws now seems very problematic, but at the time they were specifically focusing on the way these laws were disproportionally used against queer people, and used to suppress queer teen sexuality, though it is also true that sex positivity has not had the best track record of protecting vulnerable groups over the last 20 years.)



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It’s weird to remember that, in 1993, butch-femme was still relatively controversial among college feminist lbpq girls.  So basically we all thought this picture was hot, but were kind of uncomfortable admitting it.

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