This response (and re-response) to Judith Brown’s Immodest Acts is one of those features of academic discourse in which one scholar takes a public podium to critique the scholarship and conclusions of a colleague. As usual, it includes a rebuttal by the original author.
Reputed Lesbian
Historic cases of women who had documented sexual relationships with women, or whose contemporaries are recorded as believing they did. This group collects cases that don't fall in a more specific category.
LHMP entry
As this publication isn’t directly concerned with same-sex relations, I’ll only be summarizing and quoting a few pertinent details. In general, the work is a hit piece on Christina, alleging all manner of immoral and criminal behavior, with as great a salacious spin as possible. While Christina was capable of autocratic and violent behavior, I’d hesitate to put credence in any specific detail given here without corroboration. Nevertheless, it speaks to the types of opinions floating around. The claim in the subtitle that it is “rendered into English from the French original” is fiction.
This is a general survey of sexuality in the 18th century. This summary only covers chapter 8 “Tribadism: A New Sort of Sin.” It opens with a quatrain from the satirical poem “The Adulteress” which unambiguously uses “tommy” in reference to sex between women, then move on to a summary of the life of Catherine Vizzani. The Vizzani text represents a medical view still focused on the one-sex model and the interpretation of lesbianism as a form of hermaphroditism.
The motif of the passionless woman was invented by medical writers in the 18th century in England and then promulgated more generally initially via fiction. This totally upended the previous idea of female sexual desire, envisioning women’s sexuality as entirely distinct from men’s.
This article discusses ideas of “inseparability” and “separation” in social relations from a number of different angles. The author does a fair amount of overlaying interpersonal and political experiences of in/separation in ways that don’t always feel pertinent. That is, that within the sphere of friendship, ‘inseparable” had a particular meaning regarding the merging of identities and the creation of an intimate private space inhabited by the friends, whereas within the political sphere, Roulston focuses on the pressure to separate women as a class from meaningful participation.
This is a startlingly (I might say unexpectedly) excellent and comprehensive survey of lesbian-relevant history in Early Modern Europe. That actually makes it difficult to summarize (as well as difficult to tag, though I’ll give it my best shot). I think I’ll approach it by noting themes and topics, without necessarily trying to compose complete sentences.
Nossis was a female poet of the Greek Hellenistic period (approximately 2 centuries after Sappho), 11 of whose poems have survived. This article discusses how her work reflects a self-conscious identity specifically as a female poet and as one who sees herself as following in the tradition of Sappho.
Rather than investigating the original context of Sappho’s life and work, this article reviews the chronology of popular understandings and theories about that topic. The chronology jumps around a little in the article so bear with me. [Note: Also, I think the chronology misses some elements.]
Lardinois (who several years earlier wrote an excellent article digging into the actual known facts about Sappho’s life, and their likely interpretation – Lardinois 1989) examines the evidence for the context in which Sappho’s poetry was performed and the likely composition of her audience.
I probably should have been clued in to the angle of Devereux’s article by the word “inversion” in the title. This article is a modern psychoanalysis of Sappho fragment 31 (“He is like a god to me”), interpreting the emotional and physical reactions described in the poem as indicating, not romantic desire or even jealousy, but an anxiety attack triggered by Sappho’s recognition of her “abnormal” and “deviant” homosexual desires and her consequent shame at experiencing them.
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