“Put nothing between yourself and your grief.” —Tara Hardy
So I get raw. Strip away that which makes me numb. I try to substitute something else, unconsciously, until I realize and strip that away too. Showering feels good, turning up the water just a little too hot. That wakes me. Movement feels good, but I am so sluggish I can rarely remember to do it. Like my brain tricks me to stay still and not feel. Close and collapse and tighten, it silently urges.
But I don’t want to.
It’s so much easier to push it down, push it away. Easier to numb out the heart. Easier to harden. In some ways, I wish I was that kind of person. I miss the ability to turn things on and off. Or—can you miss something you’ve never had? I am envious of it. Want more of it in my own life. Want a little light switch on the back of my neck. That’d make for an interesting tattoo. I have enough marks but sometimes I seek more needles, more things staring at me, yelling, you survived. Marking time passing. Marking a different state, so I can remember that things always, inevitably, change.
I have thrown myself into shadow comforts. Films, tv shows, food, alcohol, sex, power. I even started smoking again. Quit now, once I left New York there wasn’t quite the need to regulate my anxiety so daily. I caught a cough the week I came here and didn’t shake it for long enough to stop wanting them every couple hours. I wonder if the same will happen for a drink. Still, in the evening, when I’m done working, when the boy comes home from work, I crave a little something in my glass. Something liquid and smoky to sip on. Ice cubes clinking.
I lied. I do want to.
But I’m trying not to. I’m trying to be aware. My brain that is seeking aliveness, awakeness is sometimes at odds with the part of me that screams, I can’t feel anymore of that stop just make it stop I don’t care what I have to do just stop. Take a deep breath. Feel down into my feet. It will pass. It’s probably temporary. Just wait, and feel it, and be still.
Those are the easy shadow comforts. There’s also Facebook, reading things online but not really reading them, being way too busy, sleeping until noon. I am on entirely too good of terms with all of those habits these days. I am not good at being still, but I’m not good at moving either. I’m not sure where my aim is, so I’m not sure how to move. The apartment where I’m staying has an arrow on the wall above the bed and I stare at it when I can’t sleep. How do I become an arrow? How do I find a target at which to aim? How can I make myself sharp enough and strong enough and capable of riding the wind enough to find something close to center? I filled out a form today for a coaching session with a I’ll-make-your-business-better coach and it asked, Where are you now? Where do you want to be? … That’s kind of what I need to figure out. Sometimes I think, I could do anything, if I only knew what it was.
But grief is a fog, something that envelops, “its tropical heat / thickening the air.” Something I am choking on, sometimes without warning. I’m all fine, thin sunny air with lemons and lemonade and ocean breezes through the leaves making the most pleasant sound, then I get a flash and I’m on the floor, searching for that one foot of air that isn’t already black. Floundering. Grief. I don’t know what happened. It feels like a before and after, the landscape devastated, muddy brown everywhere. The rage bubbles up like the electric tea kettle water which is probably done in the kitchen and now back to cold. Push the little button down again and make the blue light appear. Does twice-boiled water have any benefit? I’m floundering now. It doesn’t matter. Either way, I will make some tea and get another sweater because I haven’t been able to warm up at all today.
I’m trying to listen. What does my body need, what do I need, what do I want, what would feel good. Maybe not even good—nice. What would feel not like a football thrown by a pro straight to my chest. Anything but this. Anything but this. “Shadow comforts say, ‘Come home to your life.'” wroteJen Louden. I’m trying to come home. I know there’s a boy and some fresh vegetables, even a bit of chocolate, my most important things. Funny how little I have discovered that I really need. Thirty boxes in storage waiting for an address, four suitcases from sublet to sublet. I don’t need much. I’ve been looking at photos of myself all afternoon and now I feel the ghost of me behind each of these lines. My own image is starting to come into focus. I already know the answer to all of those questions. I don’t know what that means, but I know it’s true. It’s not time to sit still. It’s time to move. I have already purged. I have already fed myself full, gorged on honeysuckle and lavender ice cream, water with meyer lemon that puckers just right, all of my favorite things I am letting myself indulge in. I don’t know what else is going to happen, but I know I’m heading toward home. The compass of my body is telling me it’s time.
“Initially, I entered the field of writing through a desire to heal, but what’s been surprising is that while sowing my own transformation, my work seems to aid others’ healing,” Tara Hardy says in GO Magazine’s 100 Women We Love. “And what a privilege to be part of people healing themselves. Call me a zealot, but I believe this is a central opportunity offered by the act of creating something.”
Meditating on that today, sitting with it, swishing it around in my mouth to get every last flavor burst. I’m losing sight of my goal, my intentions, in doing this work a little bit these days. I struggle to find the right words. My life is so full, always so much going on … but I am so called to this, this writing, this way of working out my world, this way of making sense of what’s around me. The Internet and communities online are so rapidly changing, I can’t keep up, though I am trying. I’m moving toward more coaching and one-on-one work with people, and doing more workshops and teachings, but I want to keep up my writings here. I know—and Kristen is constantly reminding me—that the only way through is through, but still I struggle with being stuck.
So thanks, Tara, for that quote, and reminding me that there is a “central opportunity offered by the act of creating something”: that it aids others, as well as my own, healing.
I’m thrilled to see Amber Dawn, Miss Indigo Blue, Patricia Manuel, Jessica Halem, Sassafras Lowrey, and Shanna Katz—in addition to Tara Hardy—and other folks in my communities on the GO magazine hot 100 list this year. Congratulations.
I’m still receiving questions in the Ask Me Anything form; most of the time I am turning them into pieces for my advice column over on SexIs Magazine, but sometimes they are things I’d rather tackle here at Sugarbutch. So here’s one of those.
As a very feminine femme, I pass for straight more often than not, and I’d like to know your thoughts on femme invisibility, and why every time I smile/greet/nod at butches I am largely ignored. Even when I am out with my (butch) lover, a polite nod of recognition, or “Nice tie …” coming from me is not acknowledged. What gives?
Oh, femme invisibility. This is a big, constant topic, and I have lots of thoughts about it. Probably mostly I’ll say the same things that I said in 2009 when I wrote this piece, “On Femme Invisibility,”, but I have a few new things to say, too.
Femme Invisibility Is Real
Femme invisibility is a real thing. It happens all the time. Queer women who are feminine get seen as straight—by straight folks, other queer folks, and sometimes even queer femmes themselves—because this culture expects dykes to reject gender roles automatically when rejecting a heterosexual orientation. As if those two things go together inseparably.
For many people, they do go together. But for other folks, they do not.
Assuming that they do go together—that a rejection of heterosexuality also includes a rejection of masculine/feminine culturally-defined gender roles—assumes that the only purpose of those gender roles is for heterosexual gain (attraction, stimulation, and reinforcing patriarchal dominance). One of the things I particularly love about the butch/femme dynamic is that it disproves this. It fractures the concepts of “gender roles” into multiple things, including archetypes and perhaps some sort of “inner gender” (a concept trans theories have been flirting with, but I haven’t seen articulated perfectly, yet). Meaning: yes, these gender roles are societally dictated, but they are also more than that, bigger than that, and if we can strip down the societal restrictions that keep us oppressed and marginalized and compartmentalized (for example, break our identity alignment assumptions and separate gender roles from our hobbies, interests, and personality traits), we can come to some understanding that gender is fun and more than just a way to keep wives subordinate to husbands or to keep men in power (over, among other things, the awe-inspiring phenomenon that is women’s ability to bear children).
Masculinity, femininity, genderqueerness, or any sort of gender presentation is not inherent to a sexual identity. Femininity is not just for straight women. We’ve accepted that masculinity is for dykes and femininity is for fags because, well, this culture is homophobic and sexist, and we assume that a rejection of heterosexuality is also a rejection of gender roles. But many combinations of gender and sexuality exist—probably more than I could even name, probably more than I comprehend. (This is one of the reasons why, when people look at a guy who is even slightly feminine and declare him a closet fag, I think: that’s sexist. He certainly might be a closet fag, but there are also many straight men who have feminine gender performances, and that does not mean he’s gay. Ditto for slightly masculine women—I mean, how many of us have said, how many dozens of times, that Starbuck on Battlestar Galactica must be gay? But why is that? Well, it’s because she has some swagger, never because she has displayed any sexual or romantic interest toward other women.)
Stop Arguing With Reality & Find Some Radical Acceptance
This culture tells us all these things, and this culture is wrong. It is not correct that feminine dykes are really straight girls. It just isn’t. In fact, it’s rooted in sexism and homophobia, and a little bit ignorant.
But also? It’s just real. It’s not right, and I channel all sorts of righteous indignation when I come across something that is just wrong and nobody seems to get, so I’m not trying to discount that it sucks. But if you expect it to be another way, you are simply arguing with reality, and you can (and, dare I say, should!) do some radical acceptance around this issue. That doesn’t mean you just passively accept that this is how things are and move on, it can certainly mean that you do your own work to make this issue less painful for the many people involved.
But it’s just true. In this culture, physical markers of queerness are accepted as certain things (like short hair, baggy androgynous or slightly masculine clothes, comfortable shoes—i.e., not femininity). Your struggle to be accepted as a queer person by visual sight alone is probably going to continue, as long as the culture continues to have those same queer markers.
Since Your Queer Identity Isn’t Portrayed Visually, You Have To Portray It In Other Ways
Since many femmes don’t have those same visual queer markers, since your identity isn’t constructed in a way that portrays your sexuality (according to the culture) visually, you will have to find other ways to construct and communicate your queer identity.
I don’t know how, exactly. Seems like many femmes do this in different ways. After the 2008 Femme Conference, which was called The Architecture of Identity, I compiled my notes and identified a few different ways of constructing identity, such as in contrast to butch, in community, through language, through fashion and style, and through theory, and I think those still hold true.
Language is a big one for me. I would much prefer to befriend and sleep with someone who doesn’t “look gay” but who can talk about queer history, culture, or theory to someone who you would visually peg as a dyke immediately but doesn’t have any context for her identity any day.
There’s constant talk about making some sort of universal femme marker—a tattoo, or a hanky flower, or some way that the pin-up look is queered so that everybody knows it’s not heterosexual, but as far as I can tell, there’s almost no way to universalize one singular symbol. At least, not yet.
And I’m not sure we really need one (though I’m not the one going through the struggles of this, I recognize). Because, let’s be honest: I see femmes everywhere. Whatever you’re doing with your visual markers, it’s working, when you know how to look.
Lots of People See You!
At the Femme Conference in 2008, Leah Lakshmi Piepzna-Samarasinha said in her keynote address, “Femme invisibility is bullshit. You just don’t know how to look.”
Don’t forget: Lots of people see you. I feel like I can spot a femme on a crowded subway car even when there are three dozen people between us. It’s not just that she gives me an extra-long stare and big smile (though that happens, sometimes), but it’s also something energetically, something I can’t quite even put my finger on, that says to me, “Whoa, there is something special about her.”
There are lots of femmes out there. There are lots of butches and genderqueer folks and trans folks and other masculine of center identified people and femmes who love to date femmes, and who see the one femme in the dyke bar not as a straight impostor, but as our crush for the evening, our next girlfriend, our fantasy.
It is a real problem. And I know it causes mass frustration. But there are many people who get it, and who don’t question a femme’s identity as queer. And there are big movements adding on to the many, many conversations about femme invisibility that are already out there.
Know Your Femme History
Read up. Read blogs, read books. I suggest, to start: Persistence: All Ways Butch and Femme, A Persistent Desire, Brazen Femmes, Femmes of Power, Visible: A Femmethology Volumes I & II, The Femme’s Guide to the Universe, The Femme’s Mystique … and oh probably two dozen others. Take strength and pleasure from knowing others have come before you, and have struggled too: that you are not the only one who has had difficulties with this.
Find some femme friends. Seek out femme community. There is tons of this happening online these days, for example, so even if you live somewhere kinda small or in a city that doesn’t particularly value the butch/femme dynamic, you can still talk to people about this.
If you don’t have a big community in your city, travel. No seriously, I mean that. Come to New York City. And for fuck’s sake, attend the Femme Conference in Baltimore this August. This is exactly what a femme conference is for: to make friends, to come together, to give voice to the common struggles and to start seeing our own experiences as valid and real.
This Is Your Struggle, But Remember: It’s Not Your Problem. It’s Theirs
Just as the main conflict in a butch’s identity—in my opinion—is sexism, misogyny, and masculine privilege (yes, I just said that), this is one of the main conflicts in a femme identity (others big things, from my perspective, being the mean girls thing, and escaping the beauty myth).
But if you really know and understand why other queers don’t see you, and why you pass as straight, and how to start constructing your identity in ways that aren’t reliant upon physical markers, you may just start to realize that it isn’t your problem. It isn’t something you are or aren’t doing right or wrong. It isn’t that if you just tried a little harder, smiled a little bigger, wore a different dress, that you would be recognize and validated as queer. It’s a cultural problem, a problem in our queer communities that is replicating gender norms and assumptions from the larger culture. It isn’t your fault, and it isn’t your problem. It’s theirs.
If someone doesn’t accept that you’re queer when you are a) in a queer space, b) with a visibly queer partner, or c) telling them that you are queer, well, then, fuck them, or rather don’t, because they don’t deserve to keep talking to you. Find somebody who does accept your combination of femininity and queerness. And keep working, yourself, on the reconciliation and supposed cultural conflict between the two.
Because that is your struggle.
How are you going to deal with it? How are you going to own your history, understand the sexist, misogynistic ways that this culture sees femininity, and overcome? How are you going to reconcile that not every visible queer you see will see you? How are you going to learn to communicate with a look and a smile, which, six times out of ten, might work? How are you going to articulate your own identity to others when they question it? What are the words you are going to say? How are you going to build a group of people around you that you know you can turn to when all you want to do is go, “ARGHHHHH!” and be angry that the world doesn’t see you as queer enough? How are you going to help build your femme friends up when they go through this? What can butches do (aside from learn how to recognize you, I know that’s a big one) to support you? How will we all reassure each other? What can we learn, here? What alliances can we make?
And perhaps most importantly, how can we move beyond this?
Strive to Move Us Beyond Visibility
There is more to femme identity than being visible. There is nurturance and caretaking, there is internalized homophobia, there is the mean girls complex that pits femmes against each other, there is the pervasive understanding that femme is nothing more than lipstick and heels (um, wrong!), there is some sort of hierarchy in the femme world as indicated simply by the still widespread use of the phrase “high femme,” there is the identity alignment assumption that all femmes are submissive bottoms and whoa is that incorrect, there is transmisogyny and the still troubled dialogue between cis and trans queer women, there is racism, there is a classist element that says that femmes have to or should buy their gender, there are dozens of other gender stereotypes that still pressure femmes to drink girly drinks and be homemakers and bear the children and stay at home and bake cookies, and oh there are probably two dozen other things I could list if I kept going.
There is more to femme identity than visibility. In fact, today in New York City there is a big day-long event going on right now called Beyond Visibility: Illuminating and Aligning Femmes in NYC, featuring a skillshare, roundtable discussion, and caucuses, all of which are femme-only, and then later an ally-invited reading and dance party (and you bet your beatle boots I will be attending that).
Being and becoming visible as a queer femme is a real thing that, it seems to me, almost all femmes struggle with. But as I’ve known more and more femmes for more and more years, I’m also starting to see that many femmes don’t struggle with it after years of working on it. Many have some radical acceptance and some understandings of how the queer world works, and are working on fighting other things.
Tara Hardy, one of my major mentors and a queer femme poet, has this line in one of her pieces: “I no longer get sad if they ask me at the door if I know it’s dyke night: I get mad. I mean, how much pussy do I have to eat before you let me in the club?” It’s a subtle shift, perhaps, from sad to mad, but it matters. It is the shift from internalizing the culture’s sexist bullshit to fighting back against it.
How do we overcome this issue and begin to elevate the discussion? I don’t know, but I’m curious to do that. And it seems that we, as a community, are beginning to, if only by the title of today’s event. I’m really excited for the Femme Conference in Baltimore this year, I think and hope that will continue to elevate the discussion.
Last, But Not Least
Also, let me say: I’m sorry. I’m sorry you are not acknowledged by the butches you are reaching out to, making bids that go unseen or unacknowledged. I don’t know why you are largely ignored. Could be many things: many butches are kind of used to straight girls hitting on us and using us for attention, and if you are being misread as straight, these butches could be resisting that. Perhaps when you’re out with your butch girlfriend and attempting to be acknowledged, they see you with your partner and don’t want to step on any toes or get into some sort of “hey man, you looking at my girl?” confrontation. It seems unlikely, but it’s possible. Maybe they fear that acknowledgment of your “nice tie” or big smile would be seen as flirting (I don’t think that would be a bad thing, but other people seem to).
Maybe they are just in their own world and just aren’t registering their surroundings. I mean, I’ve had friends of mine show up on a subway platform and try to get my attention while I was commuting, and I just had all my surroundings blocked out until they were literally waving a hand in my face. If you’re doing this in a big city, they could just be in their own world and not very observant.
I don’t know why, exactly. That’s kind of just the way it is, I think. For all those reasons I yammered on about above. That’s not okay and it’s not right, and I’m doing my own part to encourage femme visibility and work on our sexism in queer communities.
Butches, transmasculine folks, genderqueers, and all you other visible queers out there: listen the fuck up: LEARN TO RECOGNIZE FEMMES, even if you don’t date them, because they recognize you.
It’s the least we can do.
… is #23, Sabina! I’ll contact you individually to follow up.
Hope you all get a chance to see Tara Hardy perform, please do seek her out. Sabina, I hope you enjoy the book!
Sabina mentioned Tamiko Beyer as her favorite, another queer femme poet of whom I am a big fan. Tamiko read at Sideshow last year, and I’ve seen her perform a few times around the New York area. Actually, I have a piece in the literary journal that she edits, Drunken Boat, that you might recognize called Rocking Chair Blow Job.
Tara Hardy has been a mentor and influence of mine since I first saw her perform in Seattle in 2000. I then went on to be one of her students for about five years, studying at Bent: A Writing Institute for Queers, where I eventually became a volunteer and substitute teacher, and where I learned a ton about performing, chapbooks, writing, queerness, butchness, femmes, and all sorts of other life things.
Anything But God by Tara Hardy, one of my favorite pieces of hers:
Her new book, Bring Down the Chandeliers, is published on Write Bloody and is brilliant. I have many of her previous self-published chapbooks, so I recognized some of these poems, but even familiar with her work I was thrilled to see them re-made and re-imagined for this new collection. I love how she’s edited them.
I bought an extra copy of her new book just so I could give it away here on Sugarbutch. Want it? Leave a comment with your favorite poet or poem or book of poems, or something else entirely, and I’ll pick a winner at random next week Monday when I get back from Dark Odyssey.
One of her recent chapbooks, Shoulder Slip Strap (which she probably has copies of if you email her or find her on Facebook), has this short but amazing piece in it that I have been chewing on ever since I read it.
Isn’t that just oh so perfect? I love how much is encapsulated.
She’s going to be touring in the Northeast in September and October, so if she’s coming to a city near you, this is your chance to see her perform. Do it. From her Facebook note:
Tara Hardy on the loose for 20 days in the northeast: 18 performances, 8 workshops, 1 rental car, more shoes than she shoulda, and lots & lots-o-copies of Bring Down the Chandeliers (for sale!).
*Thursday, 9/15: Amherst, MA, Smith College
*Friday, 9/16: Somerville, MA, Poets Theater (Arts at the Armory, 191 Highland Ave) 8pm
*Saturday, 9/17: Boston, MA, Jme Caroline’s kitchen, Time TBA
*Sunday, 9/18: Portland, ME, Rhythmic Cypher, Slainte Wine Bar (24 Preble St) 8pm
*Monday, 9/19: Portland, ME, workshop TBA, performance at Port Veritas (Local Sprouts, 649 Congress), Time TBA
*Tuesday, 9/20: Providence, RI, Providence Poetry Slam (AS220, 115 Empire Ave) 9pm
*Wednesday, 9/21: Day of rest, or rather, bookstore hop.
*Thursday, 9/22: Manchester, NH, Milly’s Tavern (500 Commercial Street) 8pm
*Friday, 9/23: New York, NY, Nuyorican Poetry Slam (Nuyorican Poets Café, 236 E Third St) 9pm
*Saturday, 9/24: Worcester, MA, Clark College Youth Performance, (location TBA) 7pm
*Sunday, 9/25: Worcester, MA, Clark College Workshop (location TBA) 2-4pm and Poets Asylum, (WCUW Front Room, 910 Main St) 7pm
*Monday, 9/26: New York, NY, LouderARTS (Bar 13, 35 East 13th Street) 7:30pm
*Tuesday, 9/27: Washington, D.C., Beltway Poetry Slam (The Fridge, 516 8th Street SE) 7:30pm
*Wednesday, 9/28: Washington, D.C., Busboys & Poets (5th & K Streets) 9pm
*Thursday, 9/29: Long Branch, NJ, Loser Slam (665 Second Avenue) workshop 8pm, performance, 9pm
*Friday, 9/30: Jersey City, NJ, JC Slam (location & time TBA)
*Saturday, 10/1: Richmond, VA, Richmond Slam (Artspace Art Gallery, 31 E 3rd St) workshop & performance, 5-7:30pm
*Sunday, 10/2: Day of rest, or rather, search for best vegan food in D.C.
*Monday, 10/3: Washington, D.C. Mothertongue (DC Center, 1318 U Street NW) workshop 6:30-8, performance, 9pm
*Tuesday, 10/4: New York, NY, Urbana Poetry Slam (Bowery Poetry Club, 308 Bowery) 7pm
When Peace Comes by Tara Hardy
Thank you, Tara, for all that you’ve done and all you’ve taught and all you’ve shared with the world. You’ve been a huge influence, and I wouldn’t be where I am if I hadn’t had your guidance and brilliance along the way.
G at “Can I Help You, Sir?” asked about femme invisibility recently, and the topic has gone around the gender/queer blogs a bit, with some great posts and thoughts.
First, and probably most obviously: I am not femme. So I am writing from a perspective of having dated and known many femmes in my life, but I do not experience visibility directed at me, but through stories and my witnessing. I am only an indirect, at best, expert on this. But these are my thoughts on femme invisibility, i.e. femmes not being recognized as queer because of their gender presentation.
This is a real thing. Femmes everywhere and from all parts of my life have told me this. One of my first femme mentors, Tara Hardy, has multiple poems about femme identity, one of which quotes: “I no longer get sad if they ask me at the door if I know it’s dyke night: I get mad. I mean, how much pussy do I have to eat before you let me in the club?”
And early on, I knew I was attracted to femininity, knew I wanted to date femmes (though I wasn’t quite sure how). The revelation that there are gay women who like to be feminine, and that I don’t have to chase straight women who will, probably, by definition, leave me to date men, was a relief. But I know that that’s not so easy to grasp for many people.
At the Femme Conference in 2008, Leah Lakshmi Piepzna-Samarasinha said in her keynote address, “Femme invisibility is bullshit. You just don’t know how to look.” And I wanted to stand up and scream FUCK YEAH, because sometimes when femmes say “I feel so invisible” I want to say, but I SEE YOU! But I know I don’t always, not every single time, and I know I don’t make up for the other thousands of people who don’t see you, or for the discrimination and rejection from the queer communities that seems to continue, despite that femmes are a very significant part of queer communities.
One of the bottom-line issues about femme in/visibility, for me, is that it is a form of gender discrimination. When someone refuses to recognize a femme as queer, that person is saying, straight women are feminine, dykes are not, therefore your gender presentation trumps anything that might come out of your mouth about how you identify or who you are, and I am more right than you are about your identity. The sex-gender assumption is too strong and too fundamental for many people to be allowed to be overridden.
And gawd if that doesn’t get my boxers in a twist.
Especially since, let’s be honest, I fetishize the theorization of gender a little bit (or, um, maybe a lot), so the verbal explanation of gender and sexuality that femmes are pretty much required to do (because the sex-gender assumption is so strong) is all the more hot to me, and even sometimes MORE valid than the androgynous or rejection of femininity presentation of many other dykes and queers. Because, I mean, your strappy sandals are really hot, don’t get me wrong, but if you can’t use words to talk about femininity and sexuality and dykeness and a claim to queer culture and an acknowledgment of the complications of living in a culture which heteronormatizes femininity, are you going to get my blood pumping? Probably not. The femininity without the intention behind it is less appealing – to me, personally – than the ability to explain it.
From what I can tell, the issue of femme invisibility is at least threefold: visibility to straight folks, visibility to queer folks, and visibility to femmes themselves.
Passing: In/visibility to the Straight World
Not being seen as queer and recognized as radical by straight folks is a common complaint I hear from femmes. There is an added burden of constantly having to come out verbally, constantly having to remind the folks around you that you are queer, constantly having to deflect and defend yourselves against unwanted straight male attractions, since in this culture the display of femininity is presumed to be for the attraction of men, men’s gaze, men’s sexual advancement. It is seen as an invitation to being hit on, in fact. A girl out on the town and all dressed up in heels, dresses, lipstick, must be trying to “catch a man.” Of course, this isn’t true. Whoever this girl is, she could be wearing those things for all kinds of reasons, for her boyfriend, for her friends, for herself, for her wife.
And this is constant. Walking down the street, catching a cab, on the subway, at work, at a party, at a play, at a concert, in a bar – everywhere a femme goes, her femininity is assumed to be for men and to attract a man.
(This is also, in fact, one of the reasons femme-ness is subversive, and feminist: it re-creates femininity not as a tool to catch men, but as an authentic mode of expression for onesself and for queerness, disrupting this idea that femininity is “natural” for women.)
This is also called “passing,” and though I have had femmes tell me they like that they get to hear what people say when they don’t know someone gay is listening, I think generally passing carries with it a great burden, not privilege. The burden is that of constantly coming out, constantly having to argue with folks, constantly having to defend one’s orientation as gay when the sex-gender assumption does not line up.
There is also, as some femmes have mentioned to me, the problem that, after coming out verbally to someone (especially a man who is attempting to hit on you), you are sometimes in more danger than you were before, or than someone masculine- or androgynously-presenting is, because the person feels “tricked.” (I’ve written about this before, a little.) This defense is often cited in trans hate crimes, also – this notion that the trans person was presenting some other way than how they “really” are, therefore the hater was “duped” in some way.
Honestly, I don’t know what femmes can do about this particularly, aside from continue to come out. We – if I may speak for queer and gender and feminist activists – are trying to reach the straight world, we are trying to raise visibility and disrupt the idea that femininity is an invitation, but that is going to take some time. I hope there can be some assurance, regardless, that femme femininity is valid and not intended to be a tool of attraction for everyone, but for whomever it is you choose for it to be for. You can’t choose who sees you when you walk down the street – you put yourself out there in a semi-public domain and you can’t pick who you interact with on a daily basis. But you can choose what those interactions mean. And here, you just have a more advanced sense of this sex-gender assumption than they do. You are right. They are not.
Recognition: In/visibility to Queers
The second issue here is the visibility of femmes to queer communities. This, I think, is more personal and more of a vulnerable topic, since femininity (and expression of gender), to some degree, indicates desire and sexual signaling, and when those symbols of gender are not recognized as being symbols of attractiveness or attraction, that can be incredibly invalidating and disheartening.
It is a vulnerable process to put oneself out there, to make oneself available for rejection, to get dressed up for an event, to walk in and think, “my people!”, only to have them not recognize you as one of them. It hurts. It is a constant struggle.
It’s also frustrating to be hitting on people you are interested or attractive to and to have them not recognize what you’re doing as an invitation, or to resist or be skeptical of the validity of the invitation.
I understand the resistance, being on the other side of that equation, of a masculine-presenting person who has been taught over and over not to get caught up with straight women. I know a lot of butches and transmasculine folks who have a history of dating straight women, and the heartache of that inevitable loss is one we learn early. It is also dangerous – plenty of societal factors will jump in to police any attempts to “convert” a straight women to our lecherous queer ways, be it the girl’s boyfriend, friends, parents, or complete strangers, and because of the masculine presentation, the threat of violence is implicit or, sometimes, direct.
Not that this is an adequate excuse for the refusal to recognize femmes as queer, especially after a femme says “I’m queer” in some form or another.
I mean HELLO – butches and transmasculine folks and all of you queers and fucking everybody, while I’m on the subject – can we please just start to practice believing a feminine woman when she says she’s queer? Stop questioning her agency. Stop forcing her to defend herself. Stop being an ignorant idiot and realize that femmes exist and are real and valid queer identities. Any time you call a femme’s queerness into question, that is what you are doing.
Yeah so some of you might’ve had your heart smashed by a feminine straight girl in the past. I know. That sucks. You might be skeptical that you could get hurt again. Yep, okay, that’s valid. Entering into any relationship requires you to put yourself out there a little, and involves some risk. But regardless of her orientation, you might get hurt. Regardless of whether you marry this girl or date her for ten years or one year or just have a one night stand or just buy her a drink or walk away in one minute, she could hurt you. (No wait – she could reject you. You can choose whether or not that rejection is painful. But that’s a slightly different topic.)
Also: I’d like to put out there that, when in a queer space, it is okay to assume that the people in attendance are queer. Now, this does not mean that everyone is there for your own personal pleasure, and that it’s okay to blindly hit on anyone and everyone, so the “don’t be an asshole” rule obviously still applies. But if there’s a feminine person over by the jukebox at the dyke bar, it is more likely that she is gay than not. She still might not be – but if she’s in a dyke bar, and you are nice and thoughtful and polite and reasonable and respectful, it isn’t a problem to assume that she’s gay and to ask her if you can buy her a drink or tell her that you like her shoes. If she’s not gay, okay, depending on your goals of the evening (to pick someone up vs to converse with interesting people vs something else), be polite. If she is gay, that still doesn’t mean she’ll sleep with you. You might not be her type. She might be taken. You might be her type and she might not be taken, but she still might not sleep with you because for whatever reason, she doesn’t want to. Oh well! If you can, don’t take it personally, and move on.
Proof: In/visibility to Oneself
In the post Alphafemme wrote about femme invisibility, she touched on something very interesting:
It starts with not being able to see myself. That must be at the very root of it. As a little girl … I loved tea parties and dollhouses and dresses and patent leather shoes, I loved American Girl dolls and dress-up and imagining my future wedding. I was obsessed with … figure skaters and ballerinas. I fit snugly into my gender box. No questions asked. … it took me quite a long time to come out to myself. … There was no way I was gay. It just didn’t make sense. I was a girl. I was supposed to like boys. That was that. … Understanding of sexuality is so, so so tied up with gender. That’s really what makes femmes so invisible. To ourselves as well as to others. There often aren’t any outward signs that we digress from the norm. They’re all inward. And society tells us (all of us, not just femmes) all the time that the inward things? Are figments of our imagination. … So unless you look different, unless there’s some physical proof of it (whatever it is), there’s plenty of room for people to doubt you. And judge you. And feel justified in doubting and judging.
What a complicated, heartbreaking, turning-ourselves-inside-out that coming to a new identity process is. And when it is not marked by physical proof, when someone looks the same, there is no particular indication that Something Big Has Changed, so how do we know? By speaking of it, by talking about it, by documenting it in some form. Still, so much of the data we take in is visual, so even when our minds take in that something is different, if we don’t see the physical proof, it might not register the same way. I think this is also partly why the process of coming out as a dyke often involves things like cutting one’s hair off – which is the rejection of femininity and the association that femininity is performed for the attraction of men, yes, but also a physical marker that something has changed.
These are just things that are “true,” according to our culture: femininity is a tool for the attraction of men; dykes reject this and therefore don’t have to perform femininity; if you are a dyke, you also come to a more androgynous gender identity as part of your dykeness. Sexual orientation and gender presentation are so tied together – that is the sex-gender assumption in a nutshell.
It is a radical and subversive thing to occupy an identity that disrupts these social “truths.” It is hard. It is a constant battle. I think it does change, though, in two ways: we come to a more accepting, understanding place about our own identities, with a lot more sovereignty, so we don’t have to constantly feel defensive and at war with the world; and culture is changing, too. Culture is not a static fixed thing. Queer culture is advancing like mad. We are pushing the edges of it, calling into question the sex-gender assumptions in big ways. I think society is getting more accepting and understanding, as time goes on, and we do come to more solid places within ourselves, and we do get to know more and more people who are like us the longer we explore these identities.
A few more things …
Femme invisibility is gender discrimination based on the sex-gender assumption. It is not about you, it is about a culture-wide unspoken societal rule that says femininity is for the attraction of men and feminine women are straight.
Don’t take it personally. I know that’s more easily said than done, but I still think it’s true. There is not some magic femme symbol that, if you were wearing it, or if you were more gay, or “really” gay, they would have recognized it. This is their problem, not yours. There are many, many of us who recognize femme as a completely legit queer identity, as one of the cutting edges of queer identity in fact, and who know how difficult it is and how deep it runs. Your experience is valid, your orientation is valid.
Of course, femmes don’t always go through the process of invisibility. Lady Brett wrote a piece about the relative newness of invisibility in her life, and growing up a tomboy. There are so many ways to experience femme-ness and queer community involvement and recognition, and while claims to overarching truths can be called into question, our own experiences are always valid and real.
Chime in on this conversation, if you like. What do you think about femme invisibility? What has your experience of it been? What’s it like for you? How do you transcend these frustrating moments of invisibility, both to other queers, the straight world, and yourself? What have you witnessed in your femme partners or lovers or friends? How do you give a secret nod or wink to other queers?
If you live in Seattle, don’t miss the Mentor Showcase at Bent: A Writing Institute.
I studied at Bent for almost six years, when I lived in Seattle and was going to college at the University of Washington getting degrees in both Creative Writing and Social Change. I have been quoted saying that Bent taught me just as much, if not more, about writing than my entire undergraduate degree in creative writing, and Bent’s founder, Tara Hardy, has been one of my most influential mentors. So much of what I know about gender, sexuality, trauma, healing, artistic pursuits, and writing comes directly from my studies with Bent and Tara.
If you’re in Seattle, or passing through, I highly urge you to check out some writing classes or Bent performances.
“All of the LGBTIQ community should lift our ears to receive Leah Lakshmi Piepzna-Samarasinha,” says Bent founder, Tara Hardy. “Her vision stands to rearrange the ways we approach community, creating art, and loving. Every time I’ve heard her read I’ve come away new.”
Bent’s unique Mentor Showcase has become a fall tradition in Seattle. Leah Lakshmi Piepzna-Samarasinha, a queer Sri Lankan writer, teacher and performer joins a fabulous line up of Bent writers for this year’s annual Showcase. Piepzna-Samarasinha’s work explores the interconnection of systems of colonialism, abuse and violence. Bent is America’s only writing institution for queers.
Tara Hardy has once again assembled the comic, the tragic, the downright magical and wildly diverse Bent writers who join Piepzna-Samarasinha on the Museum of History and Industry stage November 13th and 14th. The annual Showcase production is a wonderful opportunity to experience great writing before it hits national tours. Each of the Bent writers brings a unique voice, history and insight to the stage. Now in our 8th year, the showcase has grown from a class in Hardy’s living room to become a highly anticipated and life-changing community event.
Bent & Leah Lakshmi Piepzna-Samarasinha
Museum of History and Industry, 2700 24th Ave. E, Seattle, WA
Friday November 13 & Saturday November 14
Doors 7:00pm / Curtain 7:30pm
Leah Lakshmi Piepzna-Samarasinha Mentor Writing Workshop
Lifelong AIDS Alliance, 1002 E Seneca, Seattle, WA
Saturday, November 14
Tickets: Brown Paper Tickets
LEAH LAKSHMI PIEPZNA-SAMARASINHA:: Leah Lakshmi Piepzna-Samarasinha is a queer Sri Lankan writer, performer and teacher. She is the 2009-10 Artist in Residence at UC Berkeley’s June Jordan’s Poetry for the People program, a 2009 Sins Invalid performer and the co-founder and co-artistic director of Mangos With Chili. Her one woman show, Grown Woman Show, has toured nationally, including performances at the National Queer Arts Festival, Swarthmore College, Yale University, Reed College and McGill University. The author of Consensual Genocide, her writing has appeared in Yes Means Yes, Visible: A Femmethology, Homelands, Colonize This, We Don’t Need Another Wave, Bitchfest, Without a Net, Dangerous Families, Brazen Femme, Geeks, Misfits and Outlaws, Femme and A Girl’s Guide to Taking Over The World. She has performed her work nationally, in venues as diverse as the National Queer Arts Festival, La Pena, the Nuyorican Poets Cafe, Bowery Poetry Club and Asian American Writers Workshop to immigrant rights protests, queer youth center benefits and strike lines. She is finishing her second book of poetry and her first memoir, and is happy about the forthcoming publication of The Revolution Starts At Home: Transforming Partner Abuse Through Community Accountability, which she co-edited with Ching-In Chen and Jai Dulani, by South End Press in 2010.
BENT: Bent Arts, a non-profit organization, is the only queer writing institute in the nation. The mission of Bent is to promote and encourage written and spoken word among LGBTIQ people and in our communities. The concept and work of Bent began August 2000, in the living room of Tara Hardy, Seattle-based writer, performer, and Slam Champ. Since, Bent has grown to a full institute, having served over 200 students, offering a variety of weekly classes and local and regional performances.
MENTOR SHOWCASES: These annual spoken word showcases are a chance to see Bent students, whose works are generating much attention both locally and nationally, perform alongside a writer whose work they look up to and have chosen to honor. Moreover, they are a chance to bring underrepresented voices to our greater communities. The showcases are Bent’s largest annual fundraiser. There have been six other sold-out showcases and workshops since June 2003, with standing-room-only crowds and growing student rolls. The last showcase was housed at Piggot Hall at Seattle University, met with two packed nights and critical acclaim. In these prior showcases, Bent has honored queer writers and mentors: Kate Bornstein, D. Blair, Dorothy Allison, Buddy Wakefield, Juba Kalamka, Justin Chin, Michelle Tea, Ivan Coyote, and Sini Anderson.
This event supported by Poets & Writers, Inc. and GLAmazon