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Butterfly Effect - ressourcesfeministes

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22<br />

14 pool billiards snooker. It is a badge of honour for lesbians to be able to play these games<br />

with flair. They have long been, and still are, an important element of lesbian culture.<br />

15 self-defence classes. Many lesbians have learnt self-defence, in part, to have the ability<br />

to protect themselves (not having a man about to help them!). Lesbians of my<br />

acquaintance have excelled in aikido, tae kwondo, judo, karate and ju jitsu.<br />

16 hunters. Monique Wittig and Suniti Namjoshi have both depicted men as hunters<br />

in their writings. Across the Acheron, tells of the ritual hunt in which men pursue<br />

women in the chapter entitled “Count Zaroff’s Hunt”, pp. 36-39. A metaphor for<br />

aggressive sexuality, one can see the hunt in any red light district in the world.<br />

Namjoshi depicts her hunters pursuing the wolf and the virgin. Suniti Namjoshi.<br />

1993. St Suniti and the Dragon, p. 86-87.<br />

17 streets. Barbara Hammer in her film Tender Fictions (1995) says she has been<br />

attacked in the street, thrown out of a restaurant because, as she says “I am a<br />

visible lesbian”.<br />

18 bars. There are lots of lesbian books which look at this aspect of lesbian culture.<br />

Perhaps the most evocative story of the bar scene in the US is Lesley Feinberg’s<br />

Stone Butch Blues (1993).<br />

19 underworld. See Judy Grahn. 1984. Another Mother Tongue, pp. 28-33. Monique<br />

Wittig’s, Across the Acheron is a retelling of a descent to hell, à la Virgil’s descent,<br />

set in contemporary San Francisco and led by a woman named Manastabal.<br />

20 Ereshkigal. See Judy Grahn. 1987. The Queen of Swords. An outstanding recreation<br />

of the mythic tale of a descent to the underworld. In this instance the ancient<br />

Sumerian myth of Inanna and Ereshkigal is told in the contemporary setting of<br />

the underground lesbian bar.<br />

21 pack. “Ironically groups of nuns or Lesbians are often mistaken for one another<br />

today, since we often travel in female packs oblivious to male attention or<br />

needs.” Rosemary Curb and Nancy Manahan (Eds.). Lesbian Nuns: Breaking<br />

Silence, p. xx.<br />

22 Hondas their Kawasakis their Harley Davidsons and their Ducatis. The group, Dykes<br />

on Bikes, is an informal lesbian institution. In Melbourne and Sydney each year<br />

they parade as part of Midsumma or Mardi Gras, roaring their engines in<br />

mockery of masculinity, but also as a way of saying, these toys are not just for the<br />

boys. With social skills such as having a good eye for pool, or excelling at martial<br />

arts, lesbians thumb their noses at prescriptive femininity. Monique Wittig in her<br />

allegorical Across the Acheron describes this aspect of lesbian culture: “As I began<br />

to shout ... a string of dikes appeared, naked on their motor cycles, their skin<br />

gleaming black or golden, and one after the other they rode over the hill.” p. 18.<br />

23 sing at the top of their lungs. They are of course singing, “Leader of the Pack”. As a<br />

young lesbian this song was one of the few pop tunes to speak to me directly in a<br />

way that captured my experience.<br />

24 diesel-driven road-trains. Diesel dykes can be found behind the wheel of many<br />

means of locomotion. Road-trains ply Australia’s outback, sometimes with as<br />

many as three articulated sections.<br />

25 relationships. “Yeah cars are easier to deal with than people. You buy a car and<br />

you have it. You don’t need to seduce it or talk to it or admit anything.” Donna<br />

Jackson. 1997. “Car Maintenance, Explosives and Love”, p. 68.

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