I’ve just finished reading Odd Girls and Twilight Lovers: A History of Lesbian Life in Twentieth Century America by Lillian Faderman, and while I didn’t really expect to learn anything new about (cough cough) white lesbian culture, I was surprised to find out that Faderman seems to be an apologist for the racist behavior of the white lesbian feminists she writes about during the period of about 1960-1980.
Lest you think I’m being overly sensitive, let me give you a few examples:
To start, Faderman publishes this scholarly text in 1991, but she doesn’t mention Barbara Smith, The NBFO, (National Black Feminist Organization), The Combahee River Collective, or any of the other Black lesbian feminist activists or writers in her chapters on lesbian revolution or lesbian nation, key periods for Black feminist organizing that included several Black lesbians. She does mention Pat Parker briefly, but then goes right onto Third World feminists and “how they felt they all shared the experiences of racism in a white society and white women needed to deal with racism on their own.” This is probably the only thing that Faderman gets right in her discussions about race and lesbian feminists. Yes, Black and Third World lesbians and feminists did believe that white women needed to deal with their racism, but Faderman makes it seems as if Black and Third World women were at fault for the racism that kept them from feeling a part of the larger lesbian feminist movement. Faderman states:
“They [white lesbian feminists] really did want to broaden the base of their group by attracting lower-income and Third World women, but they sincerely did not know how, outside of welcomes and appearing receptive. As radical as they were, they suffered from the liberal’s basic ineptness in dealing with other classes and races.”
Seriously? So these women, who were savvy enough to start an entire movement, organize women from all over the country, come up with an agenda, publish treatises and manifestos, leave their husbands, and forge new lives for themselves on communes and in new communities, couldn’t take the time to sit with their shit and examine their own race and class privilege? Nah, I guess not.
This point is further driven home in a statement by radical lesbians when asked why they didn’t want to work with straight feminists:
“Quit begging our straight sisters to let us be their niggers [italics added] in the movement, and stop taking all the insults and shit work the pussy cats and their toms can heap on us. If we can step forward, we should do so with the intention of working for our own cause….”
So, I’m not surprised at all that white feminists used the oppression of Black people as their go to point to drive home their own positionality in the feminist movement, but I am surprised that Faderman made no mention of this as indicative of the types of racist shenanigans that kept Black and other lesbians of color from wanting to organize with them in the first place. She doesn’t mention this egregious use of the N-word at all. At all. Yeah, Black women really wanted to work with white women who had the nerve to use the N-word talk about their own oppression, even as they oppressed Black women. Okay.
While Faderman does acknowledge that Black and other lesbians of color did organize, she gives total credit to radical lesbians “who had helped to foster awareness in minority lesbians, who now began to see themselves as a group with lesbian and feminist political interests.” If we are to believe Faderman, Black and other lesbians of color had no idea what feminists or lesbians were before white women came along and educated them. Girl, bye.
She also mentions that Black women would not embrace the identity “lesbian feminist,” because lesbian feminist goals “were irrelevant to the major problems that minorities faced.” I guess she hasn’t read ANY of Audre Lorde’s work, who always referred to herself as a Black lesbian feminist, and who wrote several essays uncovering the race and class privilege that white women refused to acknowledge at this time. Faderman wasn’t reading the Combahee River Collective “Black Feminist Statement” either. Black lesbians WERE suspicious of lesbian separatist politics. They knew that it was impossible to separate themselves completely from their communities, and that any politics that would not address the interlocking oppressions of race, class, sexuality, and gender could not adequately improve the conditions of Black women in the United States. Black lesbians did not hate Black men and most certainly would not abandon Black communities for a politics that barely acknowledged their existence as humans, much less saw them as equals.
Faderman does eventually admit that there were racist policies in place at clubs and bars in San Francisco in the 1980s, but makes light of the situation by reminding us that there was interracial picketing of the clubs and bars. So? Y’all should have shut those mofos down!
I realize that perhaps Faderman couldn’t write an entire history of every lesbian group in the U.S. But I think this book would have been better if it were entitled “A White Lesbian History of the U.S. with notes about Black and Third World lesbians too.” It just seems that information that was readily available about Black lesbians who were working and organizing at the time just didn’t make it into this history. Or quite possibly it is because that very work challenged white lesbian and feminist racism, and Faderman just didn’t want to deal with it. How else can she account for excluding Audre Lorde, Beverly and Barbara Smith, Jewelle Gomez, and others?
So, while this post is neither a measured or methodical examination of Faderman’s text, it is a response to something I felt when I picked the book up the first time: that Black lesbian scholars have got to get on the ball in regards to writing our own histories. There have been several articles that have discussed a few notable Black lesbian texts, even a monograph or two about Black gays and lesbians in the Harlem Renaissance period, and even some of the blues women. I also know Kimberly Springer has written a wonderful history of Black feminist organizing. However, there is no contemporary history of Black lesbians in the United States, merely a chapter or two in this or that anthology. My own work is on Black lesbian literary and popular culture, and others are engaged in this work as well. But there is so much more that needs to be done. Work that doesn’t trivialize our experiences as Black women, or our desire to be a part of Black communities. Work that sees us as people, not as props, or tools in the service of “diversity.” Work that understands that Black lesbians are an important part of U.S. history, and that our histories deserve to be told too.