Hello all! As I have mentioned on this blog, I recently wrote and submitted a research essay on Eposette fanworks for one of my university classes. I received the grade and feedback from my professor today (they liked it, yay!) and thought I would share some parts of it that I particularly like/find interesting.
“I argue that Eposette fanworks serve as apparatuses through which queer female Les Misérables fans confront their heterocentric socialization. By queering heteronormative characters, fans work towards undoing society’s erasure of queer female sexuality through compulsory sexuality and the lack of media representation.”
“Significantly, the Les Misérables fandom has a history of queer response. Amelia Roberts traces such response to as early as 1919, when a queer reader wrote a letter in which they explained their connection to Jean Valjean’s status as an outsider (63) . . . Roberts’ recent (2019) demographic survey of the fandom suggests that, presently, it is comprised primarily of queer individuals (2).”
^Here is the citation for Roberts’ PhD thesis, if people are interested in the survey and research she completed. I really recommend reading Roberts’ research; it focuses on Valvert and Enjoltaire but also includes context on reception and nineteenth-century queer existence.
Roberts, Amelia. Same-Sex Desire and Intimacy in Victor Hugo’s Les Misérables and Its Adaptations: A Creative and Critical Study. 2023. University of Sussex, PhD dissertation. University of Sussex, hdl.handle.net/10779/uos.24679836.
“Eposette fanfictions also challenge compulsory heterosexuality in less direct ways, such as by invoking queer time. Queer time refers to the many ways in which queer people “experience time differently” than those who are not queer (Aguas 5; see also Demory 150). Queer lives do not revolve around what Evangeline Aguas terms “heteronormative milestones,” milestones that individuals are expected to hit in linear and due time, including marriage and childbearing (5). Femslash authors recall queer time by structuring their narratives in a non-linear manner. Narratives toggle between present and past, with unexplained moments created through ellipses.”
^There are so many creative femslash authors out there, and I love how Eposette fanfictions are unafraid to take risks.
“These representations of Éponine and Cosette as queer women who are discontented until they find each other are not, as I have mentioned, rooted in canon. As Roberts’ 2019 survey of 139 Les Misérables fans shows, fans do not identify homoerotic subtext between these characters in the novel (453, 775, 789). Rather, Eposette points to the broader process of queer adaption. According to Pamela Demory, queer adaptation takes on many forms:
“Queer adaptation might refer to adaptations that are about homosexuality (or non-normative sexual or gender identity more broadly), composed or adapted by queer authors, and consumed by queer audiences and readers – that is, adaptations that explicitly have to do with homosexuality or queer identity in some way. Queer adaptation might also refer to the process of adapting. To queer something may be . . . to make something available to a queer point of view. And it may also be to turn something, to transform it in some way.” (146)
Demory rejects the idea that queer adaptation is only legitimate if it adapts canonical representations of queerness; adaptation is queer if it is merely “about” queerness, appeals to “queer audiences,” or reveals “a queer point of view.” Many noncanonical queer character pairings, Rukmini Pande and Swati Moitra note, face scrutiny by those who support canonical queer and heterosexual pairings alike (162-63). Non-canonical queer pairings are, however, legitimate and necessary for the reasons Demory identifies: they “transform” the original text and open space for queer perspectives.”
^Eposette may lack the canonical subtext of Valvert and Enjoltaire, but that makes it no less legitimate than the latter pairings.
“Demory’s idea of queer adaptation as transformation is essential to understanding why Eposette fanworks are such powerful tools for confronting heteronormative socialization. As I have shown, Eposette fanworks reject heteronormativity by challenging compulsory sexuality and by exploring queer time. The transformative potential of Hugo’s novel opens space for queer (re)imaginings like these and even, I argue, encourages them. Eposette is, according to Shipping Wiki, more popular with novel fans than with fans of other adaptations (e.g., the 1985 musical) because Éponine and Cosette’s childhood relationship is recounted in more detail in the former than in the latter (“Éposette”). This relationship provides a baseline from which queer readers can (re)imagine these characters’ futures. Part II, Book III, which spans nearly fifty pages in Christine Donougher’s 2013 translation, delineates Éponine and Cosette’s shared upbringing at the Thénardier inn. At the end of this section, Jean Valjean adopts Cosette; as a result, she and Éponine do not see each other again for many years. Éponine and Cosette’s shared childhood is alluring because it provides an experience over which they may bond upon reconnecting. Additionally, the years preceding this reconnection, of which Hugo narrates only fragments, recall the queer potentiality of “empty space,” or gaps in the narrative (Roberts 64-65). Femslash writers transform this potentiality into something distinctly queer.”
^In extension of the previous excerpt.
“Despite the push for queer female representation in the Les Misérables fandom, femslash remains understudied. Few scholarly studies examine queerness in the novel or the fandom, and those that do, such as Roberts’ 2023 dissertation and Nemo Martin’s 2024 monograph, focus on slash pairings. As Roberts writes, the abundance of queer fanworks “stands in opposition to scholarship on Hugo’s Les Misérables and its adaptations, which is relatively silent on adaptations in this respect” (3). Slash pairings are also far more popular than femslash ones within the Les Misérables fandom itself. Two of the most popular pairings in this fandom are Enjolras/Grantaire (“Enjoltaire”) and Javert/Jean Valjean (“Valvert”). Of the over 23,000 Les Misérables fanworks on Archive of Our Own (as of April 2026), approximately 2,800 are tagged with “Javert/Jean Valjean” and almost 13,500 include the tag “Enjolras/Grantaire (Les Misérables).” The #valvert and #enjoltaire tags are also more frequently used on Tumblr than #eposette; while #eposette often goes days without being cited, users tag #valvert and #enjoltaire on a daily basis.”
^Something important to keep in mind. I mentioned how many Eposette fanfictions exist on AO3 earlier in the paper, and it's less than one thousand.
“The problem of phallogocentrism, however, persists in femslash communities and fandoms more broadly. This privileging of male perspectives reflects the tendency of fandoms to overrepresent privileged perspectives, specifically white and male ones, over marginalized voices, including female and racialized ones . . . Until [fandoms] more critically addresses these power dynamics, the new “life about to start when tomorrow comes” that the musical imagines (Kretzmer 201) cannot truly become a reality.”
^Another important thing to keep in mind.
Works (that I have not previously cited) mentioned in these excerpts, in order of reference:
Aguas, Evangeline. Queer Interruptions: Temporality in Femslash Fandom. Palgrave Macmillan, 2025. Springer Nature Link, https://doi.org/10.1007/978-3-031-77025-8.
Demory, Pamela. “Queer Adaptation.” The Routledge Companion to Adaptation, edited by Dennis Cutchins et al., Routledge, 2018, pp. 146-56. Taylor & Francis Group, https://doi.org/10.4324/9781315690254.
Pande, Rukmini, and Swati Moitra. “Whose Representation Is It Anyway? Contemporary Debates in Femslash Fandoms.” Fandom, Now in Color: A Collection of Voices, U of Iowa P, 2020, pp. 151-63. JSTOR, www.jstor.org/stable/j.ctv193rr0q.16.
“Éposette.” Shipping Wiki, shipping.fandom.com/wiki/%C3%89posette. Accessed 4 Apr. 2026.
Hugo, Victor. Les Misérables. Translated by Christine Donougher, Penguin Books, 2013.
Martin, Nemo M.S. Introduction. The Construction of Race in Les Misérables Fanworks: Liberty, Equality, Diversity, Bloomsbury Academic, 2024, pp. 1-24. Bloomsbury Collections, https://doi.org/10.5040/9798765107652.
Kretzmer, Herbert. Les Misérables. Composed by Claude-Michel Schonberg. London: Cameron Mackintosh (Overseas) Ltd., 1987. 201. Print scan. www.bab.edu.mx/difusioncultural/VOCAL_SCORE.pdf.
I'd be happy to share other sources I used. There are a LOT, and femslash needs more love.