92-549: Stormé DeLarverie ( c. December 24, 1920 – May 24, 2014) was an American woman known as the butch lesbian whose scuffle with police was, according to DeLarverie and many eyewitnesses, the spark that ignited the Stonewall uprising , spurring the crowd to action. She was born in New Orleans , to an African American mother and a white father. She is remembered as a gay civil rights icon and entertainer, who performed and hosted at
184-456: A tomboy . It is not uncommon for women with a butch appearance to face harassment or violence. A 1990s survey of butches showed that 50% were primarily attracted to femmes, while 25% reported being usually attracted to other butches. Feminist scholar Sally Rowena Munt described butches as "the recognizable public form of lesbianism" and an outlaw figure within lesbian culture. In the novel Stone Butch Blues , author Leslie Feinberg explored
276-456: A tomboy . It is not uncommon for women with a butch appearance to face harassment or violence. A 1990s survey of butches showed that 50% were primarily attracted to femmes, while 25% reported being usually attracted to other butches. Feminist scholar Sally Rowena Munt described butches as "the recognizable public form of lesbianism" and an outlaw figure within lesbian culture. In the novel Stone Butch Blues , author Leslie Feinberg explored
368-473: A "perversion of lesbian identity". Lesbian feminism was publicly represented though white feminism , and often excluded and alienated working class lesbians and lesbians of color. In these excluded communities, butch–femme roles persisted and grew throughout the 1970s. Despite the criticism from both middle-class lesbians and lesbian feminists, butch and femme roles reemerged in the 1980s and 1990s, but were no longer relegated to only working-class lesbians. In
460-473: A "perversion of lesbian identity". Lesbian feminism was publicly represented though white feminism , and often excluded and alienated working class lesbians and lesbians of color. In these excluded communities, butch–femme roles persisted and grew throughout the 1970s. Despite the criticism from both middle-class lesbians and lesbian feminists, butch and femme roles reemerged in the 1980s and 1990s, but were no longer relegated to only working-class lesbians. In
552-510: A "pillow queen," or a "pillow princess." A "stud" is a dominant lesbian in the LGBT community. The term originated with construction and animal breeding , before being associated with promiscuous or attractive men. The word made its way into AAVE through jive in the 1940s. The African-American lesbian community then adopted the word, meaning " masculine African-American lesbian ." Studs tend to be influenced by urban and hip-hop cultures. In
644-463: A "pillow queen," or a "pillow princess." A "stud" is a dominant lesbian in the LGBT community. The term originated with construction and animal breeding , before being associated with promiscuous or attractive men. The word made its way into AAVE through jive in the 1940s. The African-American lesbian community then adopted the word, meaning " masculine African-American lesbian ." Studs tend to be influenced by urban and hip-hop cultures. In
736-444: A "way to organize sexual relationships and gender and sexual identity". Butch – femme culture is not the sole form of a lesbian dyadic system, as there are many women in butch–butch and femme–femme relationships. Both the expression of individual lesbians of butch and femme identities and the relationship of the lesbian community in general to the notion of butch and femme as an organizing principle for sexual relations varied over
828-444: A "way to organize sexual relationships and gender and sexual identity". Butch – femme culture is not the sole form of a lesbian dyadic system, as there are many women in butch–butch and femme–femme relationships. Both the expression of individual lesbians of butch and femme identities and the relationship of the lesbian community in general to the notion of butch and femme as an organizing principle for sexual relations varied over
920-409: A butch partner, because they conform to traditional standards of femininity. Because they do not express masculine qualities, femmes were particularly vexing to sexologists and psychoanalysts who wanted to argue that all lesbians wished to be men. Traditionally, the femme in a butch–femme couple was expected to act as a stereotypical feminine woman and provide emotional support for her butch partner. In
1012-409: A butch partner, because they conform to traditional standards of femininity. Because they do not express masculine qualities, femmes were particularly vexing to sexologists and psychoanalysts who wanted to argue that all lesbians wished to be men. Traditionally, the femme in a butch–femme couple was expected to act as a stereotypical feminine woman and provide emotional support for her butch partner. In
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#17328835003101104-824: A conflation of maleness with butchness. Halberstam further argues that butch–femme is uniquely geared to work in lesbian relationships. Stereotypes and definitions of butch and femme vary greatly, even within tight-knit LGBTQ communities. Jewelle Gomez mused that butch and femme women in the earlier twentieth century may have been expressing their closeted transgender identity. Antipathy toward female butches and male femmes has been interpreted by some commentators as transphobia , although female butches and male femmes are not always transgender , and indeed some heterosexuals of both genders display these attributes. Scholars such as Judith Butler and Anne Fausto-Sterling suggest that butch and femme are not attempts to take up "traditional" gender roles. Instead, they argue that gender
1196-824: A conflation of maleness with butchness. Halberstam further argues that butch–femme is uniquely geared to work in lesbian relationships. Stereotypes and definitions of butch and femme vary greatly, even within tight-knit LGBTQ communities. Jewelle Gomez mused that butch and femme women in the earlier twentieth century may have been expressing their closeted transgender identity. Antipathy toward female butches and male femmes has been interpreted by some commentators as transphobia , although female butches and male femmes are not always transgender , and indeed some heterosexuals of both genders display these attributes. Scholars such as Judith Butler and Anne Fausto-Sterling suggest that butch and femme are not attempts to take up "traditional" gender roles. Instead, they argue that gender
1288-454: A dancer named Diana, lived with her for about 25 years until dying in the 1970s. According to friend Lisa Cannistraci, DeLarverie carried a photograph of Diana with her at all times. Decades later, the events of June 28, 1969, have been called "the Stonewall riots ". However, DeLarverie was very clear that "riot" is a misleading description: It was a rebellion, it was an uprising, it was a civil rights disobedience – it wasn't no damn riot. At
1380-467: A negro with a white face." She rode jumping horses with the Ringling Brothers Circus when she was a teenager. She stopped riding horses after being injured in a fall. She realized she was lesbian near the age of eighteen. Biracial and androgynous, she could pass for white or Black, male or female. She was picked up twice on the streets by police who mistook her for a drag queen. Her partner,
1472-653: A nursing home in Brooklyn . Though she seemingly did not recognize she was in a nursing home, her memories of her childhood and the Stonewall Uprisings remained strong. On June 7, 2012, Brooklyn Pride, Inc. honored Stormé DeLarverie at the Brooklyn Society for Ethical Culture. Michelle Parkerson's film, Stormé: The Lady of the Jewel Box , was screened. On April 24, 2014, DeLarverie was honored alongside Edith Windsor by
1564-448: A singer, she drew inspiration from Dinah Washington and Billie Holiday (both of whom she knew in person). During this era when there were very few drag kings performing, her unique drag style and subversive performances became celebrated, influential, and are now known to have set a historic precedent. In 1987 Michelle Parkerson released the first cut of the movie, Stormé: The Lady of the Jewel Box , about DeLarverie and her time with
1656-451: A symbol of a black triangle intersecting a red circle to represent butch/femme "passion and love". The symbol was first used on their website Butch-Femme.com (the website is now defunct). There is debate about to whom the terms butch and femme can apply, and particularly whether transgender individuals can be identified in this way. For example, Jack Halberstam argues that transgender men cannot be considered butch, since it constitutes
1748-451: A symbol of a black triangle intersecting a red circle to represent butch/femme "passion and love". The symbol was first used on their website Butch-Femme.com (the website is now defunct). There is debate about to whom the terms butch and femme can apply, and particularly whether transgender individuals can be identified in this way. For example, Jack Halberstam argues that transgender men cannot be considered butch, since it constitutes
1840-479: A volunteer street patrol worker, the "guardian of lesbians in the Village." Tall, androgynous and armed – she held a state gun permit – Ms. DeLarverie roamed lower Seventh and Eighth Avenues and points between into her 80s, patrolling the sidewalks and checking in at lesbian bars. She was on the lookout for what she called "ugliness": any form of intolerance, bullying or abuse of her "baby girls." ... "She literally walked
1932-773: Is known that butch–femme dress codes date back at least to the beginning of the 20th century as photographs from 1900–1920 exist of butch–femme couples in the United States; they were at the time called "transvestites". However, according to the Routledge International Encyclopaedia of Women , although upper-class women like Radclyffe Hall and her lover Una Troubridge lived together in unions that resembled butch–femme relationships, "The term butch/femme would have been categorically inconsequential, however, and incomprehensible to these women." Butch and femme lesbian genders were only starting to become apparent in
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#17328835003102024-638: Is known that butch–femme dress codes date back at least to the beginning of the 20th century as photographs from 1900–1920 exist of butch–femme couples in the United States; they were at the time called "transvestites". However, according to the Routledge International Encyclopaedia of Women , although upper-class women like Radclyffe Hall and her lover Una Troubridge lived together in unions that resembled butch–femme relationships, "The term butch/femme would have been categorically inconsequential, however, and incomprehensible to these women." Butch and femme lesbian genders were only starting to become apparent in
2116-408: Is seen as its appropriation by heteronormative culture. Butch and femme Butch and femme ( / f ɛ m / ; French: [fam] ; from French femme 'woman') are masculine (butch) or feminine (femme) identities in the lesbian subculture that have associated traits, behaviors, styles, self-perception, and so on. This concept has been called
2208-446: Is socially and historically constructed, rather than essential, "natural", or biological. The femme lesbian historian Joan Nestle argues that femme and butch may be seen as distinct genders in and of themselves. "Butch" can be used as an adjective or a noun to describe an individual's gender performance . The term butch tends to denote a degree of masculinity displayed by a female individual beyond what would be considered typical of
2300-446: Is socially and historically constructed, rather than essential, "natural", or biological. The femme lesbian historian Joan Nestle argues that femme and butch may be seen as distinct genders in and of themselves. "Butch" can be used as an adjective or a noun to describe an individual's gender performance . The term butch tends to denote a degree of masculinity displayed by a female individual beyond what would be considered typical of
2392-454: Is typically used by younger LGBT women. Defining the difference between a butch and a boi, one boi told a reporter: "that sense of play – that's a big difference from being a butch. To me, butch is like an adult...You're the man of the house." Comedian Elvira Kurt contributed the term "fellagirly" as a description for LGBT women who are not strictly either femme or butch, but a combination. Those who identify as butch and femme today often use
2484-454: Is typically used by younger LGBT women. Defining the difference between a butch and a boi, one boi told a reporter: "that sense of play – that's a big difference from being a butch. To me, butch is like an adult...You're the man of the house." Comedian Elvira Kurt contributed the term "fellagirly" as a description for LGBT women who are not strictly either femme or butch, but a combination. Those who identify as butch and femme today often use
2576-568: The Apollo Theater and Radio City Music Hall . She worked for much of her life as an MC , singer, bouncer , bodyguard , and volunteer street patrol worker, the "guardian of lesbians in the Village ". She is known as "the Rosa Parks of the gay community ." DeLarverie's father was white and wealthy. Her mother was African American and worked as a servant for his family. According to DeLarverie, she
2668-633: The Brooklyn Community Pride Center , "for her fearlessness and bravery" and was also presented with a proclamation from New York City Public Advocate , Letitia James . She died in her sleep on May 24, 2014, in Brooklyn. No immediate family members were alive at her time of death. Lisa Cannistraci, who became one of DeLarverie's legal guardians, stated that the cause of death was a heart attack. She remembers DeLarverie as "a very serious woman when it came to protecting people she loved." A funeral
2760-587: The National LGBTQ Wall of Honor within the Stonewall National Monument (SNM) in New York City's Stonewall Inn . The SNM is the first U.S. national monument dedicated to LGBTQ rights and history , and the wall's unveiling was timed to take place during the 50th anniversary of the Stonewall riots . DeLarverie suffered from dementia in her later years. From 2010 to 2014, she lived in
2852-525: The New York City lesbian community, a butch may identify herself as AG (aggressive) or as a stud. In 2005, filmmaker Daniel Peddle chronicled the lives of AGs in his documentary The Aggressives , following six women who went to lengths like binding their breasts to pass as men. But Peddle says that today, very young lesbians of color in New York are creating a new, insular scene that is largely cut off from
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2944-419: The New York City lesbian community, a butch may identify herself as AG (aggressive) or as a stud. In 2005, filmmaker Daniel Peddle chronicled the lives of AGs in his documentary The Aggressives , following six women who went to lengths like binding their breasts to pass as men. But Peddle says that today, very young lesbians of color in New York are creating a new, insular scene that is largely cut off from
3036-422: The Stonewall rebellion , a scuffle broke out when DeLarverie was roughly escorted from the door of the bar to the waiting police wagon. She was brought through the crowd by police several times, as she escaped repeatedly. She fought with at least four of the police, swearing and shouting, for about ten minutes. Described by a witness as "a typical New York City butch" and "a dyke - stone butch ," she had been hit on
3128-528: The 1940s, since it started to become common to allow women to enter bars without men. In the 1940s in the U.S., most butch women had to wear conventionally feminine dress in order to hold down jobs, donning their starched shirts and ties only on weekends to go to bars or parties as "Saturday night" butches. Butches had to take a subtle approach to butchness in order to exist in society. They created outfits that were outwardly accepted by society, but allowed those who were butch to still present as more masculine than
3220-528: The 1940s, since it started to become common to allow women to enter bars without men. In the 1940s in the U.S., most butch women had to wear conventionally feminine dress in order to hold down jobs, donning their starched shirts and ties only on weekends to go to bars or parties as "Saturday night" butches. Butches had to take a subtle approach to butchness in order to exist in society. They created outfits that were outwardly accepted by society, but allowed those who were butch to still present as more masculine than
3312-466: The 21st century, some writers and commentators began to describe a phenomenon in the lesbian community called "The Disappearing Butch". Some felt butches were disappearing because it had become easier for masculine women who might have previously identified as butch to have sex reassignment surgery and live as men. Others claimed the Disappearing Butch was the result of lesbian 'commodification' in
3404-405: The 21st century, some writers and commentators began to describe a phenomenon in the lesbian community called "The Disappearing Butch". Some felt butches were disappearing because it had become easier for masculine women who might have previously identified as butch to have sex reassignment surgery and live as men. Others claimed the Disappearing Butch was the result of lesbian 'commodification' in
3496-460: The anti-gay politics of the McCarthy era , led to an increase in violent attacks on gay and bisexual women, while at the same time the increasingly strong and defiant bar culture became more willing to respond with force. Although femmes also fought back, it became primarily the role of butches to defend against attacks and hold the bars as gay women's space. While in the '40s, the prevailing butch image
3588-410: The anti-gay politics of the McCarthy era , led to an increase in violent attacks on gay and bisexual women, while at the same time the increasingly strong and defiant bar culture became more willing to respond with force. Although femmes also fought back, it became primarily the role of butches to defend against attacks and hold the bars as gay women's space. While in the '40s, the prevailing butch image
3680-513: The arts community, in three piece suits and "men's" hats; Arbus' photographs of DeLarverie have appeared in multiple retrospectives, including at the Metropolitan Museum of Art in 2016. She is now considered to have been an influence on gender-nonconforming women's fashion decades before unisex styles became accepted. DeLarverie's role in the Gay liberation movement lasted long after
3772-476: The bar. At least one was already bleeding when taken out of the bar (Carter, pp. 152–153). Craig Rodwell (in Duberman, p. 197) claims the arrest of the woman was not the primary event that triggered the violence, but one of several simultaneous occurrences: "there was just ... a flash of group—of mass—anger." The sole argument raised against this woman being DeLarverie is that some witnesses reported this woman
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3864-607: The butch a known subject of desire. The separatist feminist movement of the late 1960s and 1970s forced butches and femmes underground, as radical lesbian feminists found lesbian gender roles to be a disappointing and oppressive replication of heterosexual lifestyle. However, the 1980s saw a resurgence of butch and femme gender roles. In this new configuration of butch and femme, it was acceptable, even desirable, to have femme–femme sexual and romantic pairings. Femmes gained value as their own lesbian gender, making it possible to exist separately from butches. For example, Susie Bright ,
3956-607: The butch a known subject of desire. The separatist feminist movement of the late 1960s and 1970s forced butches and femmes underground, as radical lesbian feminists found lesbian gender roles to be a disappointing and oppressive replication of heterosexual lifestyle. However, the 1980s saw a resurgence of butch and femme gender roles. In this new configuration of butch and femme, it was acceptable, even desirable, to have femme–femme sexual and romantic pairings. Femmes gained value as their own lesbian gender, making it possible to exist separately from butches. For example, Susie Bright ,
4048-446: The course of the 20th century. Some lesbian feminists have argued that butch–femme is a replication of heterosexual relations, while other commentators argue that, while it resonates with heterosexual patterns of relating, butch–femme simultaneously challenges it. Research in the 1990s in the United States showed that "95% of lesbians are familiar with butch/femme codes and can rate themselves or others in terms of those codes, and yet
4140-446: The course of the 20th century. Some lesbian feminists have argued that butch–femme is a replication of heterosexual relations, while other commentators argue that, while it resonates with heterosexual patterns of relating, butch–femme simultaneously challenges it. Research in the 1990s in the United States showed that "95% of lesbians are familiar with butch/femme codes and can rate themselves or others in terms of those codes, and yet
4232-432: The emergence of androgyny in lesbian feminist circles, with many women wearing clothing like T-shirts, jeans, flannels, and boots. This dress was very similar to butch dress, weakening a key identifier of butch lesbians. While butch–femme roles had previously been the primary way of identifying lesbians and quantifying lesbian relationships in the 1940s, 1950s, and 1960s, lesbian feminist ideology had turned these roles into
4324-432: The emergence of androgyny in lesbian feminist circles, with many women wearing clothing like T-shirts, jeans, flannels, and boots. This dress was very similar to butch dress, weakening a key identifier of butch lesbians. While butch–femme roles had previously been the primary way of identifying lesbians and quantifying lesbian relationships in the 1940s, 1950s, and 1960s, lesbian feminist ideology had turned these roles into
4416-498: The first half of the twentieth century, when butch–femme gender roles were constrained to the underground bar scene, femmes were considered invisible without a butch partner – that is, they could pass as straight because of their gender conformity . However, Joan Nestle asserts that femmes in a butch–femme couple make both the butch and the femme exceedingly visible. By daring to be publicly attracted to butch women, femmes reflected their own sexual difference and made
4508-498: The first half of the twentieth century, when butch–femme gender roles were constrained to the underground bar scene, femmes were considered invisible without a butch partner – that is, they could pass as straight because of their gender conformity . However, Joan Nestle asserts that femmes in a butch–femme couple make both the butch and the femme exceedingly visible. By daring to be publicly attracted to butch women, femmes reflected their own sexual difference and made
4600-402: The founder of On Our Backs , the first lesbian sex periodical of its kind, identifies as femme. Beyond depictions in pornography, the neo-butch and neo-femme aesthetic in day-to-day life helped add a sense of visual identity to lesbians who had abandoned these roles in the name of political correctness. In "Negotiating Dyke Femininity," lesbian scholar Wendy Somerson explains that women in
4692-402: The founder of On Our Backs , the first lesbian sex periodical of its kind, identifies as femme. Beyond depictions in pornography, the neo-butch and neo-femme aesthetic in day-to-day life helped add a sense of visual identity to lesbians who had abandoned these roles in the name of political correctness. In "Negotiating Dyke Femininity," lesbian scholar Wendy Somerson explains that women in
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#17328835003104784-578: The gender identities of the sexual subcultures who use them. The meanings of these terms vary and can evolve over time. Some members of the lesbian community eschew butch or femme classifications, believing that they are inadequate to describe an individual, or that labels are limiting in and of themselves. Prior to the middle of the 20th century in Western culture, homosexual societies were mostly underground or secret, making it difficult to determine how long butch and femme roles have been practiced by women. It
4876-528: The gender identities of the sexual subcultures who use them. The meanings of these terms vary and can evolve over time. Some members of the lesbian community eschew butch or femme classifications, believing that they are inadequate to describe an individual, or that labels are limiting in and of themselves. Prior to the middle of the 20th century in Western culture, homosexual societies were mostly underground or secret, making it difficult to determine how long butch and femme roles have been practiced by women. It
4968-497: The head by an officer with a baton for, as one witness stated, announcing that her handcuffs were too tight. She was bleeding from a head wound as she fought back. Accounts of people who witnessed the scene, including letters and news reports of the woman who fought with police, conflicted. Where witnesses claim one woman who fought her treatment at the hands of the police caused the crowd to become angry, some also remembered several "butch lesbians" had begun to fight back while still in
5060-430: The invisibility their presentation creates and assert their sexuality through their femininity. The dismissal of femmes as illegitimate or invisible also happens within the LGBT community itself, which creates the push for femmes to self-advocate as an empowered identity not inherently tied to butches. The term "kiki" came into existence in the 1940s to describe a lesbian who did not identify as either butch or femme, and
5152-430: The invisibility their presentation creates and assert their sexuality through their femininity. The dismissal of femmes as illegitimate or invisible also happens within the LGBT community itself, which creates the push for femmes to self-advocate as an empowered identity not inherently tied to butches. The term "kiki" came into existence in the 1940s to describe a lesbian who did not identify as either butch or femme, and
5244-432: The lesbian community who are more feminine and do not fit into the "butch" stereotype can pass as straight. She believes the link between appearance and gender performance and one's sexuality should be disrupted, because the way someone looks should not define their sexuality. In her article, Somerson also clearly talks about how within the lesbian community some are considered more masculine than others. Femmes still combat
5336-432: The lesbian community who are more feminine and do not fit into the "butch" stereotype can pass as straight. She believes the link between appearance and gender performance and one's sexuality should be disrupted, because the way someone looks should not define their sexuality. In her article, Somerson also clearly talks about how within the lesbian community some are considered more masculine than others. Femmes still combat
5428-504: The media, influenced by the viewing public's desire to see lesbians as "reproductions of Hollywood straight women". One writer noted that in the increased drive for LGBT 'normalization' and political acceptance, butch lesbians and effeminate gay men seemed to be disappearing. In the 21st century, some younger people were also beginning to eschew labels like 'butch' or even 'lesbian' and identify instead as queer .' However, others noted that butch women have gained increased visibility in
5520-504: The media, influenced by the viewing public's desire to see lesbians as "reproductions of Hollywood straight women". One writer noted that in the increased drive for LGBT 'normalization' and political acceptance, butch lesbians and effeminate gay men seemed to be disappearing. In the 21st century, some younger people were also beginning to eschew labels like 'butch' or even 'lesbian' and identify instead as queer .' However, others noted that butch women have gained increased visibility in
5612-580: The media, mentioning Ellen DeGeneres , frequently referred to as 'a soft butch', political commentator Rachel Maddow , once described as a 'butch fatale' and the character Big Boo in Orange Is the New Black , played by butch comic and actress Lea de Laria . The 21st century also saw a re-examination of the meaning of 'femme', with the term being used in a broader and more politically charged way, particularly by women of color, and some critics challenging what
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#17328835003105704-478: The media, mentioning Ellen DeGeneres , frequently referred to as 'a soft butch', political commentator Rachel Maddow , once described as a 'butch fatale' and the character Big Boo in Orange Is the New Black , played by butch comic and actress Lea de Laria . The 21st century also saw a re-examination of the meaning of 'femme', with the term being used in a broader and more politically charged way, particularly by women of color, and some critics challenging what
5796-628: The mid-20th century, it was particularly prominent in the working-class lesbian bar culture of the 1940s, 1950s, and 1960s, where butch–femme was the norm, while butch–butch and femme–femme relationships were taboo. Those who switched roles were called ki-ki , a pejorative term, and they were often the butt of jokes. In the 1950s, in an early piece of lesbian studies , the gay rights campaigning organisation ONE, Inc. assigned Stella Rush to study "the butch/femme phenomenon" in gay bars. Rush reported that women held strong opinions, that "role distinctions needed to be sharply drawn," and that not being one or
5888-628: The mid-20th century, it was particularly prominent in the working-class lesbian bar culture of the 1940s, 1950s, and 1960s, where butch–femme was the norm, while butch–butch and femme–femme relationships were taboo. Those who switched roles were called ki-ki , a pejorative term, and they were often the butt of jokes. In the 1950s, in an early piece of lesbian studies , the gay rights campaigning organisation ONE, Inc. assigned Stella Rush to study "the butch/femme phenomenon" in gay bars. Rush reported that women held strong opinions, that "role distinctions needed to be sharply drawn," and that not being one or
5980-483: The norm- Alix Genter states that "butches wore long, pleated skirts with their man-tailored shirts, sometimes with a vest or coat on top" at Bay Ridge High school. The 1950s saw the rise of a new generation of butches who refused to live double lives and wore butch attire full-time, or as close to full-time as possible. This usually limited them to a few jobs, such as factory work and cab driving, that had no dress codes for women. Their increased visibility, combined with
6072-483: The norm- Alix Genter states that "butches wore long, pleated skirts with their man-tailored shirts, sometimes with a vest or coat on top" at Bay Ridge High school. The 1950s saw the rise of a new generation of butches who refused to live double lives and wore butch attire full-time, or as close to full-time as possible. This usually limited them to a few jobs, such as factory work and cab driving, that had no dress codes for women. Their increased visibility, combined with
6164-497: The other earned strong disapproval from both groups. It has been noted that, at least in part, kiki women were unwelcome where lesbians gathered because their apparent lack of understanding of the butch–femme dress code might indicate that they were policewomen. In contrast to ONE, Inc. studies, more conservative homophile organizations of the 1950s, such as the Daughters of Bilitis , discouraged butch–femme roles and identities. This
6256-446: The other earned strong disapproval from both groups. It has been noted that, at least in part, kiki women were unwelcome where lesbians gathered because their apparent lack of understanding of the butch–femme dress code might indicate that they were policewomen. In contrast to ONE, Inc. studies, more conservative homophile organizations of the 1950s, such as the Daughters of Bilitis , discouraged butch–femme roles and identities. This
6348-627: The police wagon, all accounts agree that she was one of several butch lesbians who fought back against the police during the uprising. From 1955 to 1969 DeLarverie toured the Black theater circuit as the MC (and only drag king ) of the Jewel Box Revue, North America's first racially integrated drag revue . The revue regularly played the Apollo Theater in Harlem , as well as to mixed-race audiences, something that
6440-614: The rest of the gay and lesbian community: "A lot of it has to do with this kind of pressure to articulate and express your masculinity within the confines of the hip-hop paradigm." Black lesbian filmmaker Dee Rees represented the AG culture in her 2011 film Pariah . There is also an emerging usage of the terms soft butch , "stem" (stud-femme), "futch" (feminine butch), or "chapstick lesbian" as terms for women who have characteristics of both butch and femme. Lesbians who are neither butch nor femme are called "androgynous" or "andros." The term boi
6532-569: The rest of the gay and lesbian community: "A lot of it has to do with this kind of pressure to articulate and express your masculinity within the confines of the hip-hop paradigm." Black lesbian filmmaker Dee Rees represented the AG culture in her 2011 film Pariah . There is also an emerging usage of the terms soft butch , "stem" (stud-femme), "futch" (feminine butch), or "chapstick lesbian" as terms for women who have characteristics of both butch and femme. Lesbians who are neither butch nor femme are called "androgynous" or "andros." The term boi
6624-416: The revue. With her theatrical experience in costuming, performance and makeup, biracial DeLarverie could pass as either a man or a woman, Black or white. Offstage, she cut a striking, handsome, androgynous presence, and inspired other lesbians to adopt what had formerly been considered "men's" clothing as street wear. She was photographed by renowned artist Diane Arbus , as well as other friends and lovers in
6716-509: The same percentage feels that butch/femme was 'unimportant in their lives ' ". The word femme is taken from the French word for woman. The word butch , meaning "masculine", may have been coined by abbreviating the word butcher , as first noted in George Cassidy's nickname, Butch Cassidy . However, the exact origin of the word is still unknown. Butch artist Daddy Rhon Drinkwater created
6808-404: The same percentage feels that butch/femme was 'unimportant in their lives ' ". The word femme is taken from the French word for woman. The word butch , meaning "masculine", may have been coined by abbreviating the word butcher , as first noted in George Cassidy's nickname, Butch Cassidy . However, the exact origin of the word is still unknown. Butch artist Daddy Rhon Drinkwater created
6900-441: The streets of downtown Manhattan like a gay superhero. ... She was not to be messed with by any stretch of the imagination." In addition to her work for the LGBT community, she also organized and performed at benefits for battered women and children. When asked about why she chose to do this work, she replied, "Somebody has to care. People say, 'Why do you still do that?' I said, 'It's very simple. If people didn't care about me when I
6992-461: The uprisings of 1969. In the 1980s and 1990s she worked as a bouncer for several lesbian bars in New York City, including Elaine Romagnoli 's Cubbyhole . She was a member of the Stonewall Veterans' Association, holding the offices of Chief of Security, Ambassador and, in 1998 to 2000, Vice President. She was a regular at the gay pride parade . For decades DeLarverie served the community as
7084-406: The words to define their presentation and gender identity rather than strictly the role they play in a relationship, and in a departure from the historic norm, not all butches are attracted exclusively to femmes and not all femmes are exclusively attracted to butches. Besides the terms "butch" and "femme," there are a number of other terms used to describe the dress codes, the sexual behaviours, and/or
7176-406: The words to define their presentation and gender identity rather than strictly the role they play in a relationship, and in a departure from the historic norm, not all butches are attracted exclusively to femmes and not all femmes are exclusively attracted to butches. Besides the terms "butch" and "femme," there are a number of other terms used to describe the dress codes, the sexual behaviours, and/or
7268-478: The working-class roots in America and the concept of transmasculine and stone butches . A stone butch is a " top " who does not want to be touched during sex. BUTCH Voices, a national conference for "individuals who are masculine of center ," including gender variant , was founded in 2008. Like the term "butch," femme can be used as an adjective or a noun. Femmes are not "read" as lesbians unless they are with
7360-428: The working-class roots in America and the concept of transmasculine and stone butches . A stone butch is a " top " who does not want to be touched during sex. BUTCH Voices, a national conference for "individuals who are masculine of center ," including gender variant , was founded in 2008. Like the term "butch," femme can be used as an adjective or a noun. Femmes are not "read" as lesbians unless they are with
7452-408: Was "caucasian" (Carter, p. 309). But as a biracial woman, DeLarverie could appear Black, white, or biracial, depending on lighting, dress, and the expectations of the audience. sparked the crowd to fight when she looked at bystanders and shouted, "Why don't you guys do something?" After an officer picked her up and heaved her into the back of the wagon, the crowd became a mob and went "berserk": "It
7544-417: Was at that moment that the scene became explosive." Some have referred to that woman as "the gay community's Rosa Parks ". "Nobody knows who threw the first punch, but it's rumored that she did, and she said she did," said Lisa Cannistraci, a friend of DeLarverie and owner of the Village lesbian bar Henrietta Hudson . "She told me she did." Whether or not DeLarverie was the woman who fought her way out of
7636-668: Was especially true in relation to the butch identity, as the organization held the belief that assimilation into heterosexual society was the goal of the homophile movement. Gender expressions outside of the norm prevented assimilation. In the 1970s, the development of lesbian feminism pushed butch–femme roles out of popularity. Lesbian separatists such as Sheila Jeffreys argued that all forms of masculinity, including masculine butch women, were negative and harmful to women. The group of radical lesbians often credited with sparking lesbian feminism, Radicalesbians , called butch culture "male-identified role-playing among lesbians". This encouraged
7728-668: Was especially true in relation to the butch identity, as the organization held the belief that assimilation into heterosexual society was the goal of the homophile movement. Gender expressions outside of the norm prevented assimilation. In the 1970s, the development of lesbian feminism pushed butch–femme roles out of popularity. Lesbian separatists such as Sheila Jeffreys argued that all forms of masculinity, including masculine butch women, were negative and harmful to women. The group of radical lesbians often credited with sparking lesbian feminism, Radicalesbians , called butch culture "male-identified role-playing among lesbians". This encouraged
7820-474: Was growing up, with my mother being black, raised in the south.' I said, 'I wouldn't be here. ' " For several decades, DeLarverie lived at New York City's famous Hotel Chelsea , where she "thrived on the atmosphere created by the many writers, musicians, artists, and actors." Cannistraci says that DeLarverie continued working as a bouncer until age 85. In June 2019, DeLarverie was one of the inaugural fifty American "pioneers, trailblazers, and heroes" inducted on
7912-483: Was held May 29, 2014, at the Greenwich Village Funeral Home. Butch and femme Butch and femme ( / f ɛ m / ; French: [fam] ; from French femme 'woman') are masculine (butch) or feminine (femme) identities in the lesbian subculture that have associated traits, behaviors, styles, self-perception, and so on. This concept has been called
8004-462: Was never given a birth certificate and was not certain of her actual date of birth. She celebrated her birthday on December 24, Christmas Eve. Her father paid for her education, and she was largely raised by her grandfather. As a biracial child, DeLarverie faced bullying and harassment from the other children. "The white kids were beating me up; the Black kids were. Everybody was jumping on me. ... For being
8096-418: Was severe but gentle, it became increasingly tough and aggressive as violent confrontation became a fact of life. In 1992, a "groundbreaking" anthology about the butch–femme socialization that took place in working class bars of the 40s and 50s was published— The Persistent Desire: A Femme–Butch Reader , edited by femme Joan Nestle . Although butch–femme was not the only organizing principle among lesbians in
8188-418: Was severe but gentle, it became increasingly tough and aggressive as violent confrontation became a fact of life. In 1992, a "groundbreaking" anthology about the butch–femme socialization that took place in working class bars of the 40s and 50s was published— The Persistent Desire: A Femme–Butch Reader , edited by femme Joan Nestle . Although butch–femme was not the only organizing principle among lesbians in
8280-429: Was still rare during the era of Racial segregation in the United States . She performed as a baritone. During shows audience members would try to guess who the "one girl" was, among the revue performers, and at the end Stormé would reveal herself as a woman during a musical number called, "A Surprise with a Song," often wearing tailored suits and sometimes a moustache that made her "unidentifiable" to audience members. As
8372-408: Was used disparagingly. Labels have been tailored to be more descriptive of an individual's characteristics, such as "hard butch," "gym queen," "tomboy femme," and "soft stud." " Lipstick lesbians " are feminine lesbians. A butch woman may be described as a " dyke ," "stone butch," "diesel dyke," "bulldyke," "bull bitch," or "bulldagger." A woman who likes to receive and not give sexually is called
8464-408: Was used disparagingly. Labels have been tailored to be more descriptive of an individual's characteristics, such as "hard butch," "gym queen," "tomboy femme," and "soft stud." " Lipstick lesbians " are feminine lesbians. A butch woman may be described as a " dyke ," "stone butch," "diesel dyke," "bulldyke," "bull bitch," or "bulldagger." A woman who likes to receive and not give sexually is called
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