"Lesbian nation is Amazon culture: Lesbian separatism and the uses of Amazons"

• Published in: Journal of lesbian studies Vol. 28; no. 2; pp. 298 - 320
• Main Author: Pistone, Amy
• Format: Journal Article
• Language: English
• Published: England Routledge 2024; Taylor & Francis LLC
• Subjects: Amazons; Case studies; classical reception; Classification; Female; Feminism; Gays & lesbians; Gender Identity; Homosexuality, Female; Humans; Lesbian lands; lesbian separatism; Lesbianism; Mythology; Nationalism; Political development; queer separatism; Queer theory; Resistance; Separatism; Sexual and Gender Minorities; Sexuality; Symbolism; lesbian separatism; queer separatism; Amazons; Lesbian lands; classical reception
• ISSN: 1089-4160; 1540-3548
• DOI: 10.1080/10894160.2024.2309057

In this article, Amazon imagery serves as a case study for the complicated relationship of lesbian separatist movements of the 1970s and the classical Greek tradition. I consider how the use of mythological figures allowed lesbian feminists to rewrite and subvert dominant patriarchal narratives in ways that furthered their revolutionary projects. I argue that the nature of mythology is fundamentally fluid, collaborative, and open to queer reinterpretations and appropriations in ways that are rich with symbolic potential. Furthermore, the creation of separatist communities approximates an act of nation-building, and it is useful to consider other attempts to construct and theorize nations, ranging from Homi Bhabha on post-/anticolonial resistance to Berlant and Freeman on Queer Nationality. In particular, when considering a lesbian movement, we should remember that queer theory is messy because queerness itself is messy and resists boundaries and classification. Furthermore, what Ward frames as "dyke methods" (or dyke-centric queer methods) insist on categories that are fluid, messy, and shifting in their classifications and drawn toward as-yet-unknown queer possibilities. To study lesbian separatists with dyke methods is to embark on "an antiessentialist and interdisciplinary project" without necessarily "making a commitment to balanced ideas" (pp. 82-83). It is my hope that a messy, queer analysis of Amazonian symbolism in the construction of a lesbian nationalism will ultimately offer intriguing, if at times contradictory, possibilities.