Lesbian Tied Up
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She said, according to the paper: \"I was dragged out of my house by my neighbors. They beat me up and tied me to a tree. They abused and kicked me when my parents tried to rescue me. We are madly in love with each other.\"
I'm kneeling on the floor, licking you out, and we're doing some kind of kinky bondage sex thing. I'm tied up, although I can't remember exactly how, except that my arms are tied behind me and are maybe tied to my ankles, too, so I have to kneel. Maybe. I'm not sure.
I'm naked, anyway, or mostly naked, like maybe with only undies still on, so naked enough for it to matter, and I'm tied up, and licking you out. We've been doing a lot of tied-up oral lately, for some reason.
I'm licking, slowly, and you're standing over me and helping hold me up against yourself. You're stroking my face, too, and smiling at me. I can't even remember what you're wearing, or if you are, but I remember your smile, and how you taste, and I remember me being tied up.
You take yourself away from my mouth, and push your skirt down. Or put jeans on, maybe. I can't quite remember, perhaps because I'm kind of panicking a bit too much to pay attention. Panicking, because I'm actually tied up, like enough I can't get free on my own, and this is a small room with nowhere in it to hide.
Decoration Description: The figures are outlined in brown dilute glaze. A woman and a youth stand on either side of a tomb monument consisting of a tall stele with a three-stepped base, a rudimentary pediment, a pine-cone finial, and a Lesbian cymatium. The woman, at left, places her left foot on the lower step of the monument. She carries a basket of ribbons and garlands with which to decorate the tomb. The woman appears naked, but in fact the added colors of her garments have worn away. Her dark curly hair is tied up in a chignon. The youth opposite wears a himation of added red and has brown hair delicately rendered with dilute glaze. Instead of a mourner, he may represent the deceased, whose shade haunts the vicinity of the tomb and is a witness to the ritual mourning that takes place there.
The underlying racial and class politics of this moment share a lot in common with the Black feminist goal of ending all forms of oppression and the socialist objective of overthrowing the existing power structure. Black feminists have long advanced the argument that since our freedom is tied together, we must develop liberation strategies to free everyone.
In 1974, Barbara Smith joined with a group of radical Black lesbian feminists to found the Boston-based Combahee River Collective (CRC) as a more left alternative to the National Black Feminist Organization (NBFO). Although the NBFO was socialist in its beliefs, the CRC distinguished itself as a farther-left anti-capitalist revolutionary organization. If you like this article, please sign up for Snapshot, Portside's daily summary.
From the prevailing critical perspective shaped by the theories of the French social historian Michel Foucault in his influential History of Sexuality, there has been a long-standing view, only recently challenged, that modern sexual identities such as lesbian and homosexual are a late-nineteenth-century invention, the result of the creation of new taxonomies of sexual identity that date from the 1860s and the subsequent rise of sexological and related legal discourses (43,15-51). Writing in the wake of Carroll Smith-Rosenberg's early study of intensely passionate female friendships, \"The Female World of Love and Ritual,\" many scholars have disputed or at least deemphasized, as Smith-Rosenberg did, the erotic nature of these female friendships in early America, arguing that what appears to contemporary readers as erotic passion was the conventional language of nineteenth-century friendship and other forms of platonic love. New waves of scholars, however, have been challenging such positions. Of specific relevance to this essay, several scholars have argued for the presence of eroticism between women and even for the legitimacy of using the term lesbian in texts prior to the late-nineteenth-century era. (1)
Within the growing field of Fuller scholarship, the question of same-sex desire has drawn increasing attention in the past two decades. Mary E. Wood writes persuasively about Fuller's specifically lesbian themes: \"By looking for lesbian positionality in the writings of Margaret Fuller in the light of the discourse on sexuality of a specific historical period and social context,\" she argues, \"we can begin to see that notions of lesbian 'identity' were already being constructed ... well before sexologists named lesbianism as medically deviant in the 1880s\" (4). Claudia Card discusses the lesbian significance of Fuller's work as one that lies in its thematic and textual diversity (60-61), and Jeffrey Steele argues, as well, that Fuller explored homoerotic feelings in her work (66). In her essay \"Essential, Portable, Mythical Margaret Fuller,\" Mary Loeffelholz argues for the as yet unimagined possibilities... 59ce067264