This Is Futchmisia

An ask blog to Spread Awareness about futchmisia and stemmisia

[thisisfutchmisia]

We noticed there was a blog like this but it’s not there anymore so I made this. My main is @ursinefutchass and this is a blog that welcomes futches, including bi, les, gay, pan, omni, or some combination of these things, alongside boy, neutrois, agender, demigender, xenic, etc futches. On that note we are pro contraidictory labels and anti tme/tma terminology here. transandromisia is also recognized as real here, as is futchmisia (duh). We recognize stems here as well as futches of color and futches of other intersections. FUTCHMISICS or any flavor of a bigot (racist, fatmisic, ableist, queermisic in general, intersexist, etc) entering anons will be not responded to, or if responded to, admonished. As for more triggering asks (ie topics of SA, SH, ED’s, certain instances of fatmisia like encouragement of such/proana or mia, those involving slurs, etc) I would ask to have the trigger warned for at the beginning , Thank you.

Anygays, What is futchmisia?

Well first, what is a futch or stem?

Futch: Complex; both femme and butch, fem butch or masc femme, neither of the two, etc.

Stem: Similar to futch but for black people only. Not necessarily the same as futch however

Futchfluid: Someone who's gender expression or identity may fluctuate between femme or feminine, butch or masculine, futch or androgynous, or any other combination thereof

Now with that outta the way, futchmisia and stemmisia refers to discrimination or prejudiced beliefs about or against futches and stems.

Examples of bigotry towards futches and stems include:

- Saying futches aren't real

- Telling them to pick between Femme or Masc

- the "masc shortage" thing is also partially based in futchmisia as anyone who has a bit of androgyny displayed even with being masc is often dismissed and not seen as worthy based on the love type factor

- dismissing the rich history of futches in general and seeing their identity as a phase

- Coopting stem if you're not black (which is also cultural appropriation)

- the Futch scale, as it boils down complex identities to just a certain look. Many also use this scale as a reason to invalidate futches but this isn't the only issue imo.

- Saying that futchness is just "dressing normally but wanting to feel/be special"

- Policing how futches label themselves ie telling them that the term futch is off limits and to identify as something else.

And many more instances that can’t be completely compacted in an exhaustive list in this post.

Posts that are reblogs or otherwise not a submission will be tagged with #not a submission, and vent posts with #vent.

[ursinefutchass]

A lot of y’all in the trans community don’t view disabled trans people especially as worthy of kindness because why the fuck are some people defending tara knight’s transmisogynistic and ableist substack article about a puppy girl with an obvious disability by saying “well, she probably was pointing out the way her puppy girl ex put all emotional labor onto her”. Yall. THE ARTICLE is not fucking reliable and even demonizes the ex in question for so much as being age regressed and compares her to men weaponizing incompetence (at least in the unedited version— i haven’t seen the edited version).

Fucking listen to disabled trans people for once and don’t just blame us because you side with someone who from the looks of it faked an fbi letter according to some posters on ig and has some questionable ig posts

please don’t harass but block.

[thisisfutchmisia]

mix that in with futchmisia…

again do not harass but block

[genderkoolaid]

What do you mean about Kiki? I’ve always just heard it to talk about parties

different kiki! for some reason queer people just love this word.

"kiki" was a term used in mid 20th century US queer communities to refer to a queer woman who wasn't a butch or a femme. it was meant as a derogatory term. wiktionary has a list of cited quotes featuring the term:

"For example, Faderman views butches, femmes, and kikis as roles imitative of heterosexual models and not part of primary, unique lesbian sociosexual identities. […] In the 1950s and 1960s, this sexual identity is complicated by the flourishing of butch and femme roles, as well as […] . For their part, butches and femmes found these women “kiki” – neither butch nor femme, women who didn't know what they really wanted, women who were giving in to society's expectations regarding dress or behavior. […]"

Wiktionary has a quote from Odd Girls and Twilight Lovers: A History of Lesbian Life in Twentieth-Century America but its kind of weirdly cut, so here's a longer version:

When a young woman entered the subculture in the 1950s she was immediately intitiated into the meaning and importance of the roles, since understanding them was the sine qua non of being a lesbian within that group. While some women saw themselves as falling naturally into one role or the other, even those who did not were urged to chose a role by other lesbians, or sometimes their own observations forced them to conclude that a choice was necessary. Being neither butch nor femme was not an option if one wanted to be part of the young or working-class lesbian subculture. Those who refused to choose learned quickly that they were unwelcome. In some areas the issue was very emotional. Shirley, who lived in Buffalo, New York, in the years after World War II, remembers being in a working-class bar and admitting to a group of lesbians there that she thought of herself as neither butch nor femme: “They argued with me for a long time and when they couldn’t convince me I had to be one or the other, they threatened to take me outside and beat me up.” Although the issue seldom led to violence, butches and femmes were often adamant about rejecting what they called the “confused” behavior of “kiki” women, those who would not choose a role. One New England woman remembers: "We used to have parties and play games like charades. The butches would be on one side and the femmes would be on the other. There was one couple who’d have to flip a coin to decide who was going to be on what side, and we used to think they were the craziest people." Another New England woman recalls that “kiki” also referred to two butches or two femmes who were lovers. They often had to “sneak it,” she says, because of the hostility of those who were committed to roles. Membership in her group demanded that one select a partner who was heterogenderal, that is, who took the opposite role, at least in appearance: “If I wasn’t going to choose that, I couldn’t be in a gay bar. I couldn’t be with gay people.” In New York kiki lesbians were also called “bluffs”—the word being not only a combination of “butch” and “fluff” (another term for femme) but also an indication of how such women were regarded in that community. Even in Greenwich Village, which in the 1920s had been a melting pot of all manner of straight and gay people, the pressure to make a selection and to stick to it had become very stringent. One denizen of the Village says that already by the 1940s one was expected to be either butch or femme. “Those who did not conform were contemptuously referred to as people who didn’t know their minds.” Such strict role divisions continued throughout the 1960s in much of the bar subculture, even during the era of “unisex” among heterosexuals; they are testimony to the essentially conservative nature of a minority group as it attempts to create legitimacy for itself by fabricating traditions and rules. One woman, who is 5’ 10” and of stocky build, remembers going to a lesbian bar in Springfield, Massachusetts, in 1967, that had two restrooms. “I stood in line for a couple of minutes and then the girl in front of me said, ‘You have to get out of here. This is the femme line.’ She pointed to the signs on the rest room doors. One was marked ‘butch’ and the other was marked ‘femme.’”

I just wish we would be more honest about the history of butch/femme. As I said in that post, I think the radfem hatred for the terms wasn't great, but people talk about these terms as if they are holy labels descended from heaven which could never possibly be anything but queerly liberatory, & I feel like a lot of people enjoy larping as 50s butches and femmes without ever reflecting on the actual culture these terms came from and the real problems that were present, and still are today.

I say this as a person for whom butch identity was a vital part of my self-understanding and self-acceptance growing up and today. But I know damn well I would've been kiki as fuck in the 50s, in multiple ways. I know plenty of the butch and femme ancestors people idolize would've seen me and many others as freaks for not doing gender and sexuality "right," and there are clearly still plenty of issues in the modern queer community with exclusionism and exorsexism (and the behavior quoted above is, fundamentally, exorsexist). Maybe this is just a chip on my shoulder personally but I've been for years frustrated with the modern queer community's relationship with butch and femme as identities & them being treated as like, too pure to ever question and in constant need of policing to avoid being tainted.

[genderkoolaid]

#so this is the historical precedent for why people freak the fuck out over me calling myself futch#huh

oh yeah, if you've ever heard someone lecture about how futch isn't a REAL identity because it doesn't have the Rich Profound Revolutionary Queer History of butch/femme, it's just this bullshit repackaged as far as i'm concerned.

actually, continuing on that quote from above, the author talks about how many people in these lesbian communities honestly did not really care about being butch/femme and were just doing what they needed to in order to exist in the community:

The roles were also undercut by the fact that although most young lesbians went along with them, they actually had little intrinsic meaning for many of them. The roles might be merely the rules of the game that you followed if you wanted to be one of the players—or as J.C., who was a Texas “butch,” phrased it, “I looked around and thought, if that’s the way you get to belong, I need to do it as good as they did, so I made myself remember to open car doors and light cigarettes and all of that.” Because they were to some only roles, they were reversible under certain circumstances. One might be a butch in one relationship and a femme in another, depending on how willing one was to accommodate a partner’s preferences. The roles could even change in the course of an evening, as Ann tells it: "Once I went to an L.A. bar to meet this butch, and I was dressed femme. But she wasn’t there so I decided to go to another bar. On my way, in the car, I changed to butch. Butches had a lot more opportunities in the bars and I just wanted to meet another woman." To such women appropriate role behavior was simply a nod of acknowledgment in the direction of subculture propriety that indicated that one knew the rules and belonged. Sometimes there were complex factors operating in the choice of a butch or a femme identity. Surely some women selected one or the other not because of peer group pressure, but because that felt sexually most natural to them. [...] Roles were in a sense the path of least resistence within the communities of young and working class lesbians. They provided the subculture with a conformity and a security that answered longings that mirrored those of heterosexual America, in which all members of the subculture had been raised.

it should be noted that the butch/femme framework was deeply classed & middle- and upper-class queer women seemed particularly averse to the idea of presenting as masculine, even though there were some wealthier queer women who openly presented as masculine. their arguments were often not based around the way this subculture would treat femmes who loved femmes, butches who loved butches, or those who didn't want to play either role, but rather their own personal distaste for working-class culture, blatant queerness without attempts at assimilation, and anxiety over whether or not queer "female" masculinity was purely the result of lesbophobia & heteronormativity. not all women considered "kiki" were middle or upper class, but those queer women were far more likely to (for a variety of reasons) reject the roles, while working-class queer women often had to choose between playing the role or not having a community.

these terms can be meaningful and part of a rich history and important for people today, and also be part of a long history of queer people paradoxically trying to break away from cis-hetero society yet compulsively recreating its dynamics under our control, leading us to recreate the very same conditions of exclusion, stereotyping, exorsexism, and oppositional sexism that were built to harm us in the first place. butch/femme can be meaningful terms without us treating them like sacred rites. we truly do not need to gaf this much about policing the boundaries of these terms; we are just clinging to some of the worst parts of our community's inheritance.

tl;dr futch (or kiki / fluff if people wanna use those terms) is just as valid a queer identity as butch or femme & frankly if queerness means anything politically to anyone, we are obligated to be a little irreverent about these labels. take pride in being butch/femme if the label matters to you! but also humble yourself and remind yourself that these are just some gender constructs we made up & there's valid reasons to criticize them. if Ann from that quote can swap back and forth between butch and femme on a whim, if your queer ancestors were just flipping a coin to decide who would be what because their local community was obsessed with enforcing a new queer gender binary, then i think you should be allowed to call yourself futch as much as you want.

[this-is-multigenderphobia]

@thisisfutchmisia thought youd be interested in this

Kiki sounds cute ngl, I kinda want to use it

[thisisfutchmisia]

Ah yeah I saw, didn’t respond immediately because i was a bit busy.

In any case, this shows the historical basis of futchmisia alongside how much of the butchfemme community back then treated them.

It especially shows me how irrational futchmisia is and how it harms many in addition.

I really liked reading this ty:)

[ursinefutchass]

I made a bear community centered discord (although you don’t have to be one to join) that is inclusive of different kinds of bears including Ursulas (lesbian/sapphic bears), mama bears, femme bears, etc and is also alternative, bipoc, fat liberationist centered, as well as “contraidictory” label friendly and alterhuman inclusive! The community is 16+.

Check out the Leathery Ursine Shades community on Discord - hang out with 14 other members and enjoy free voice and text chat.

[ursinefutchass]

I made a bear community centered discord (although you don’t have to be one to join) that is inclusive of different kinds of bears including Ursulas (lesbian/sapphic bears), mama bears, femme bears, etc and is also alternative, bipoc, fat liberationist centered, as well as “contraidictory” label friendly and alterhuman inclusive! The community is 16+.

Check out the Leathery Ursine Shades community on Discord - hang out with 14 other members and enjoy free voice and text chat.

[ursinefutchass]

A meme I made for black intersex femme (tho i welcome any queer person on this post provided u don’t speak over intersex femmes or ppl in general):D

[svpio]

History of Black Lesbian identities in traditionally white queer & sapphic spaces.

There is a lot of misinformation and false narratives being pushed on the history behind the term “Stud” and rather or not black, bipoc, latinx, and other lesbians of color have historically been accepted in “white queer & sapphic” spaces. Let’s get into it.

Tw: Racism, discrimination, inequality, systemic prejudices, and opression.

“In the 1920s, around 1919-1921, “bulldyking’ and bulldyke, both of which are considered to be dyke’s predecessor was heard and noted down by white professors to be AAVE, specifically used by black women with the first woman to use dyking around being a (black) woman from a Harlem prison. However, bulldyke has been recorded far earlier than that in the black community with Harvey Neal as it was their nickname and was mentioned in the 1890s as a woman won their affections.

In 1926, Nigger Heaven was released and written by a white man based around the black people of Harlem, specifically around the Harlem Renaissance and was the first time Dyke as a term was used to mean lesbian, coming from the shortening of bulldyke or more particularly, BD Woman (bulldyke woman). This was the true first instance of dyke ever being used to mean lesbian in any instance.

It was then recorded in the 1930s in the American Slang Dictonary as an alternate term for lesbian and during that era, wasn’t even considered a slur but simply black people slang.

Dyke became a slur during the fifties when white people and this unfortunately includes white sapphics of that era began using it as a slur against black lesbians (and other lower class lesbians but this often again mostly is black people of that era) and in the 60s, was used against all lesbians because of association of black masculinity and then merged to lesbianism as a whole.

It was ”“reclaimed”“ in the 1980s but with reclamation, came erasure. Most non-black sapphics in that era simply refused to acknowledge its history if they were aware and any connections we had as black lesbians were lost outside the black community because it meant acknowledging the origins. This is where the alternate etymologies began showing up.” - @bodiesbodiesbodiesx3

Throughout the period of slavery from approximately 1619 to 1865, black individuals were often dehumanized and compared to animals. Those who were taller and stronger were frequently chosen for labor-intensive roles due to their physical capabilities.

In the southern United States, this comparison was particularly evident, as black men were referred to as "studs," akin to male horses, while women faced the label of "stallions."

As we move to more contemporary history, it wasn't until the mid-1960s that black women began to gain access to the working class. Prior to this shift, many black women took significant risks to provide for their families by taking on jobs traditionally reserved for men. To navigate these spaces, they would disguise their femininity by binding their chests, donning more masculine clothing, and concealing their hair.

Unfortunately, black women continued to be subjected to comparisons with animals, with white cisgender heterosexual men often perceiving their features as overly masculine. This led to some black women managing to navigate male-dominated workplaces more easily. Black men within their communities were aware of these women's disguises and offered support, accepting them as they sought to forge their paths.

When suspicions arose regarding a woman's identity, black men would humorously dismiss the allegations by stating, “that’s a stud.” This became a shared understanding within the black community, acknowledging the deeper historical significance of the term "stud" and its origins.

Today, black lesbian women and nonbinary individuals from diverse backgrounds have embraced the term "stud" as a way to reclaim their identities. This reclamation is rooted in both a historical context of being marginalized within predominantly white queer spaces and a desire to define an identity that is unique and affirming to their experiences as black people.

In conclusion, it is important to recognize that while many individuals have the best intentions in creating inclusive safe spaces, the language often reflects the experiences of white queer individuals. This can undermine the goal of true inclusivity. To genuinely welcome all voices and embrace the richness of intersectionality, it is essential to deeply understand the historical context of the terms we use today.

Visual Reference:

[thisisfutchmisia]

Intermisogyny is when you get subjected to gonadectomies or your ultrasound is witheld from you because of a gonadal variation. It is being forced on birth control or forced dilation or other forced or unnecessary procedures to look “more female”

Intermisogyny is when you get your issues blamed on you being or perceived as a fem or woman, as well as doctors sometimes neglecting health issues related to certain variations because it would challenge their perception of you as perisex and then being treated as disordered if you get diagnosed

Intermisogyny is getting your intersex traits blamed on another marginalized identity, whether it’s being fat, visibility BIPOC, part of another ethnic minority, or what have you. In addition, it is being subjected to coercive medical procedures due to being intersex and therefore seen as needing “fixing” to fit into the peri-cishet-allo patriarchy.

Intermisogyny is being seen as “invading ‘female’ spaces” or being assaulted or bullied for being visibly intersex, fearing your safety if not visibly intersex and someone finds out, or fearing erasure. It is even family and friends shaming you for traits caused by your variations or pressuring you to fit to gender norms of any kind.

Intermisogyny is intersex women and fems and people in general being seen as a threat to sports to the point of coercive testing and interventions to fit into perisex norms. It’s being treated or even in the past especially forced into freakshows for hirsutism or what have you.

More can be added on

[ayeolaomolara]

MELT I.C.E.

A world without ICE is possible! Established in 2003, ICE is a new phenomenon and a plague on our community. In the U.S. we have become desensitized to this new world of over-policing, mass incarceration and punishment culture.

A world without borders and a world where everyone's needs are met is possible. We just have to melt ICE. ICE will increase as climate change and imperialist wars increase. Our duty is to do what we can to protect each other.

Immigration is not a crime. Poverty is a product of our system not a reflection of someone's morality or value as a human being. The enemy is ICE not our fellow human beings!

This illustration is the art print reward for November Patreon Subscribers! If you subscribe today you'll receive this art reward AND the December reward. That's two art prints for the price of one! Subscribe at Patreon.com/ayeola to support an independent Black Queer abolitionist artist

#meltice #blackart #abolishice #africanimmigrant #immigrationisnotacrime #queerart #procreate #Patreonartist

[henryclervals]

Masterpost of Free Romantic Literature & Theory (European) (Gothic Literature)

British Romanticism

Songs of Innocence & Songs of Experience by William Blake Poems and Songs of Robert Burns Don Juan & Childe Harold’s Pilgrimage by Baron George Gordon Byron Collected Poetry of Lord Byron The Rime of the Ancient Mariner by Samuel Taylor Coleridge Lyrical Ballads, With a Few Other Poems by Coleridge and Wordsworth Collected Poetry by John Keats Ivanhoe; Waverly & The Lady of the Lake by Walter Scott The Complete Poetical Works by Percy Bysshe Shelley

French Romanticism

The Count of Monte Cristo; The Three Musketeers & The Man in the Iron Mask by Alexandre Dumas One of Cleopatra’s Nights and Other Fantastic Romances by Théophile Gautier Notre Dame de Paris & Les Misérables by Victor Hugo Collected Prose and Essays of Victor Hugo Poems by Victor Hugo Carmen by Prosper Mérimée The Red and the Black by Stendhal Cinq Mars by Alfred de Vigny

German Romanticism

Were I a Little Bird; The Mountaineer; As Many as Sand-grains in the Sea; The Swiss Deserter; The Tailor in Hell & The Reaper by Ludwig Achim von Arnim and Clemens Brentano The Broken Ring by Joseph von Eichendorff Faust by Johann Wolfgang von Goethe Collected Poetry by Johann Wolfgang von Goethe The Sorrows of Young Werther by Johann Wolfgang von Goethe Fairytales by Jacob and Wilhelm Grimm The Prose Writings of Heinrich Heine by Heinrich Heine Hegel’s Philosophy of Mind by Georg Wilhelm Friedrich Hegel The Golden Pot; The Sandman & The Devil’s Elixir by Ernst Theodor Amadeus Hoffmann Undine (Selections) by Friedrich Baron de la Motte-Fouqué Henry of Ofterdingen: A Romance by Novalis The Iron Idol by Jakob Schaffner The Robbers & Mary Stuart: A Tragedy by Friedrich Schiller Tales from the “Phantasus,” etc. by Ludwig Tieck

Polish Romanticism

Moja Beatrice by Zygmunt Krasiński Pan Tadeusz by Adam Mickiewicz Anhelli by Juliusz Słowacki

Russian Romanticism

A Hero of Our Time by Mikhail Iurevich Lermontov Poems by Alexander Pushkin Eugene Onegin by Alexander Pushkin Collected Works of Alexander Pushkin Collected Poetry by Fyodor Tyutchev Poems by Vasily Zhukovsky

Spanish Romanticism

Cantares gallegos by Rosalía de Castro El Estudiante de Salamanca and Other Selections by José de Espronceda The Cid Campeador: A Historical Romance by Antonio de Trueba

Historical Theory and Background 

Literary and Philosophical Essays: French, German and Italian The French Revolution of 1789 by John S. C. Abbott Rousseau and Romanticism by Irving Babbitt A History of English Romanticism in the Eighteenth Century by Henry A. Beers Main Currents in Nineteenth Century Literature - The Romantic School in Germany by Georg Brandes On Heroes, Hero-Worship, and the Heroic in History by Thomas Carlyle The Sacred Wood: Essays on Poetry and Criticism by T. S. Eliot The Destiny of Man by Johann Gottlieb Fichte The Faust Legend from Marlowe to Goethe by Kuno Francke The Hero of Esthonia and Other Studies in the Romantic Literature by W. F. Kirby Romantic Ireland by M. F. Mansfield and Blanche McManus The Diary of Dr. John William Polidori, 1816, Relating to Byron, Shelley, etc. Romance: Two Lectures by Sir Walter Alexander Raleigh The Social Contract & Discourses by Jean-Jacques Rousseau A Defence of Poetry and Other Essays by Percy Bysshe Shelley On Liberty by John Stuart Mill The Legend of Sir Lancelot du Lac by Jessie L. Weston

Academic Theory

Introduction: Replicating Bodies in Nineteenth-Century Science and Culture by Will Abberley Walter Scott’s works perception by his russian contemporaries by O. G. Anossova Theories of Space and the Nineteenth-Century Novel by Isobel Armstrong The Romantic subject as an absolutely autonomous individual by  Miljana Cunta Russian-German Connections in the Editing Practice in the Mid-19th Century: Vasiliy Zhukovsky and Justinus Kerner by Natalia Egorovna Nikonova and Maria Vladimirovna Dubenko Fichte as a Post-Kantian Philosopher and His Political Theory: A Return to Romanticism by Özgür Olgun Erden Negotiating boundaries: Encyclopédie, romanticism, and the construction of science by Marcelo Fetz Wandering Motive and Its Appeal on Reluctantly Wandering Franz Schubert by  Dragana Jeremić-Molnar The Caucasian Motif in Fyodor Dostoyevsky’s ‘House of the Dead’ in the Light of the Polemic with Lermontov by Xuyang Mi The Core of Romanticism by Monika Milosavljević Romantic worldview as a narcissistic construct’by Branko Mitrović Topographic Transmissions and How To Talk About Them: The Case of the Southern Spa in Nineteenth-Century Russian Fiction by Benjamin Morgan Lermontov’s Romanticism and Jena School by Liudmila G. Shakirova The Self in a Crystal Sphere: Juliusz Słowacki’s Concept of the Subject (in his works from the 1830) by Marek Stanisz The Many Faces of Nature: An Ecocritical Reading of the Concepts of Wilderness and the Sublime in John Keats’ Selected Poems by Morteza Emamgholi Tabar Malakshah & Behzad Pourqarib

[henryclervals]

Masterpost of Free Gothic Literature & Theory

Classics Vathek by William Beckford Wuthering Heights by Emily Brontë The Woman in White  & The Moonstone by Wilkie Collins Carmilla by Joseph Sheridan Le Fanu The Turn of the Screw by Henry James The Monk by Matthew Lewis The Phantom of the Opera by Gaston Leroux Melmoth the Wanderer by Charles Maturin The Vampyre; a Tale by John Polidori Collected Works of Edgar Allan Poe Confessions of an English Opium-Eater by Thomas De Quincey The Mysteries of Udolpho by Ann Radcliffe The Strange Case of Dr. Jekyll and Mr. Hyde by Robert Louis Stevenson Dracula by Bram Stoker The Castle of Otranto by Horace Walpole The Picture of Dorian Gray by Oscar Wilde Frankenstein; Or, The Modern Prometheus by Mary Wollstonecraft Shelley

Short Stories and Poems An Occurrence at Owl Creek Bridge by Ambrose Bierce Songs of Innocence & Songs of Experience by William Blake The Rime of the Ancient Mariner by Samuel Taylor Coleridge The King in Yellow by Robert W. Chambers The Legend of Sleepy Hollow by Washington Irving The Yellow Wallpaper by Charlotte Perkins Gilman

Pre-Gothic Beowulf The Divine Comedy  by Dante Alighieri A Journal of the Plague Year by Daniel Defoe Faust by Johann Wolfgang von Goethe The Tragical History of Doctor Faustus by Christopher Marlowe Paradise Lost by John Milton Macbeth by William Shakespeare Oedipus, King of Thebes by Sophocles The Duchess of Malfi by John Webster

Gothic-Adjacent Northanger Abbey by Jane Austen The Wendigo by Algernon Blackwood Jane Eyre & Villette by Charlotte Brontë Lyrical Ballads, With a Few Other Poems by Coleridge and Wordsworth The Mystery of Edwin Drood by Charles Dickens The Idiot & Demons (The Possessed) by Fyodor Dostoyevsky The Man in the Iron Mask by Alexandre Dumas Moby-Dick by Herman Melville The Island of Doctor Moreau by H. G. Wells

Historical Theory and Background The French Revolution of 1789 by John S. C. Abbott Shakespearean Tragedy: Lectures on Hamlet, Othello, King Lear, Macbeth by A. C. Bradley The Tale of Terror: A Study of the Gothic Romance by Edith Birkhead On Heroes, Hero-Worship, and the Heroic in History by Thomas Carlyle Demonology and Devil-Lore by Moncure Daniel Conway Ancient Pagan and Modern Christian Symbolism by Inman and Newton On Liberty by John Stuart Mill The Social Contract & Discourses by Jean-Jacques Rousseau Feminism in Greek Literature from Homer to Aristotle by Frederick Wright

Academic Theory Introduction: Replicating Bodies in Nineteenth-Century Science and Culture by Will Abberley Viewpoint: Transatlantic Scholarship on Victorian Literature and Culture by Isobel Armstrong Theories of Space and the Nineteenth-Century Novel by Isobel Armstrong The Higher Spaces of the Late Nineteenth-Century Novel by Mark Blacklock The Shipwrecked salvation, metaphor of penance in the Catalan gothic by Marta Nuet Blanch Marching towards Destruction: the Crowd in Urban Gothic by Christophe Chambost Women, Power and Conflict: The Gothic heroine and “Chocolate-box Gothic” by Avril Horner Psychos’ Haunting Memories: A(n) (Un)common Literary Heritage by Maria Antónia Lima ‘Thrilled with Chilly Horror’: A Formulaic Pattern in Gothic Fiction by Aguirre Manuel The terms “Gothic” and “Neogothic” in the context of Literary History by O. V. Razumovskaja  The Female Vampires and the Uncanny Childhood by Gabriele Scalessa Curating Gothic Nightmares by Heather Tilley Elizabeth Bowen, Modernism, and the Spectre of Anglo-Ireland by James F. Wurtz Hesitation, Projection and Desire: The Fictionalizing ‘as if…’ in Dostoevskii’s Early Works by Sarah J. Young Intermediality and polymorphism of narratives in the Gothic tradition by Ihina Zoia

[imanisays]

The girls BEEN serving.”

Back in the 90s, Black women had this pose on lock 🔒👏🏾the legendary bend at the waist, look back, hand on the thigh stance. Whether it was at a cookout, on a Polaroid, or in a music video.

[thisisfutchmisia]

Alternative NPD Leather Futch Culture (for me at least) is being told the music you listen to is demonic but feeling so grandiose once you come to terms with it bc its exactly the futch you wanna be that you rock leather spiked chokers as much as you do that music.

Anygays, —

Although I don’t celebrate, I wish the goths (and Alternative people in general) who celebrate a gothic/alt xmas!!

(narc abuse believers stay off this post)

[xantiweredyke]

the weekend is inching closer & so is the end of this month. i still haven’t met my goal of $500-$600. please if you can donate please do. but with the holidays coming up i except even more of a decline of donations & possibly even shares. i’m thankful to has donated if it were only once & grateful to those who continue to share.

Donate to Help Moe Thrive & Survive as a Creative Artist, organized by Moeneshia McMiller

hey, i’m moeneshia la'shae, also known as moe amani. i recently grad… Moeneshia McMiller needs your support for Help Moe Thrive & Survive as

[xantiweredyke]

need to get groceries & do laundry.

[essiebitssie]

There are some phrases in sapphic circles that I don't really understand no matter how many times people explain it to me. I just can't wrap my head around it.

1) The phrase "Being treated like a man," I see a lot of butches and mascs say this, and I don't really understand it. Most things they claimed as "being treated like a man" are things I do daily, and the women/fems in my culture do daily. I also don't know how to "treat a man"? I don't think? Bcs I grew up w my mom who is a very tomboy Chinese fem, and she treats the men in her life as...nothing different/special? Like people?? So when my partner ask me to do/dont "treat them like a man" it stress me out bcs genuinely, WHAT DOES THAT MEAN?? Just tell me EXACTLY how you wanna be treated.

2) Another one is this "High maintenance femme"? When ppl say this, I'm stressing over what benchmark are we using over high/low maintenance? Because if the femme have the resources to maintain themselves and are used to it, wouldn't that be just... maintenance?? Fems of my culture have deliberate body care and hair care that is part of our spirituality and connection to the moon as well... but that's just.. maintenance?? This thing stress me out so much istg wth WHAT DOES IT MEANNN 😭😭😭

[blacksapphicguide]

BlackSapphicGuide Media Masterlist directory

Black sapphics in:

Music Videos

Web Series

Short Films

TV and movie titles with:

Black sapphics

Black, queer characters

Non-Black, Queer characters

No Queer nor Black, Queer characters

[chanelcheaves]

Two baddies