The existence of masculine women throughout the ages challenges assumptions about the nature of masculinity and why the connection between men and masculinity has remained so secure. While some hold that the phenomenon of the “virile woman” is recent, and tied to feminism, or as a sign of the loosening of gender conformity, these positions overlook the history of masculine women. [Note: H says, “a character who has challenged gender systems for at least two centuries”, but of course it’s been happening much longer than that.]
cross-gender roles/behavior
Any context where a person engages in actions or fulfills a social role that is socially designated for a different gender than the one they are assigned. This may be a covert part of an overall presentation or may be in open contradiction to their assigned gender.
LHMP entry
New Preface
Halberstam takes as a subject the concept of a “masculinity” that is distinct and separate from people born male, comparing it to the long tradition of studying “male femininity” from the Greek kinaidos through early modern molly houses and up to the present. When first written in 1998, similar histories had not been written for women. [Note: I think this is overstating the lack a little bit.] Yet there have been many modes of lesbianism that involved the evocation or claiming of “masculinity.”
Introduction - Clothes Make the Man
The article is centered around a relationship between two women in Japan who planned a double suicide to address what seemed like unresolvable problems in their lives. Both survived the suicide attempt and appear to have continued their relationship more successfully afterward. This study also focuses on the various popular culture and media responses to the suicide attempt, to “love suicides” in general, and to the question of women’s same-sex relationships in Japanese culture.
While the study of homosexuality was developing in Europe in the later 19th century, theories and publications on the topic made their way to Russia, but did not necessarily shape how Russian culture and medical/psychological professionals viewed people in same-sex relationships. Direct evidence about female homosexuality in Russia is scanty, but a collection of three case studies were written up by a Russian gynecologist in 1895, based either on direct contact or on documentary evidence.
I’m going to start this summary by noting that the more articles I read from Randolph Trumbach, the grumpier I get. When the highlights on my pdfs are augmented by scribbled red pen notes saying “No! Wrong!”, it’s not a good sign. So I don’t exactly come into this summary with an unbiased mind.
The chapter begins with a summary of the legal records concerning John/Eleanor Rykener who was arrested for prostitution and who confessed to having sex with men as a woman, and with women as a man. [Note: The primary publication concerning this historic record is Karras & Boyd 1996] Of particular relevance to Dinshaw’s theme, Rykener specified having sex with both clerics and nuns.
This is not fundamentally a book about queer sex in history, it’s a book about the place of sex in the construction of certain historic communities in 14-15th century England, and specifically the place of sexuality in community-identification in relation to Lollard ideas. [Note: it may be useful for the reader to get a brief background in Lollardy from Wikipedia.
Roos examines an interesting Jewish legal commentary from 13th century Germany that discusses the contexts in which Jewish people are permitted to cross-dress, either in terms of gender or in terms of religious affiliation. The thesis of her study is that, rather than being seen as transgressive, these licensed contexts serve to reinforce category boundaries, both of gender and of religious community.
[Note: I have followed Horváth’s treatment of pronouns within the article’s content, which is somewhat inconsistent and leans toward using female pronouns for individuals in the “man-woman” role described in this article. Although the cross-gender social role discussed here does not correspond fully or precisely to modern definitions of transgender, and not all such individuals occupied fully male-presenting roles, it is clear that most or all of the specific individuals discussed in the article identified as male and were unremarkably treated as such by their community.]
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