Lesbian Alliance Forms at Smith College


As the student founders of Smith College’s first lesbian group graduated, the unfunded and unofficial Sophia Sisters folded in 1975. The next year, however, a new student group formed. Calling themselves the Lesbian Alliance, over the next several years they fought hostility from other students to achieve official group status, space in the Women’s Resource Center, and student government funding. As the 1977 flyer included below indicates, they laid the organizational foundation for  a much greater town/gown collaboration in the 1980s. It is likely members of SCLA attended the first (?) Seven Sisters Lesbian Conference held at Radcliffe in 1978.scla apr3 77 flyer w mtg agenda, scarchives_edited-1

 

 

Flyer/Agenda. Courtesy of the Smith College Archives

Sources:

_Braverman, Stacy. “Crushes at Smith.” Unpublished paper submitted to KMR for use in the chapbook. 2003.

__[Raymond], Kaymarion and Letalien, Jacqueline, editors. The Valley Women’s Movement: A Herstorical Chronology 1968-1978. Ceres Inc. Northampton MA. 1979. http://vwhc.org/timeline.html

__Lozier, Anne. “Records of the Lesbian Bisexual Transgender Alliance, 1976-2003.” Finding Aid, College Archives, Smith College. Northampton. 2003

 

Sophia Sisters


Northampton isn’t included in the index of Lilian Faderman’s highly anticipated history the Gay Revolution , but (behold !), in her very first chapter, “Lawbreakers and Loonies,” she describes the state of affairs for homosexuals just before the revolution, using the case of a Smith College  student as an example of how the “loonies” were controlled.

Faderman interviewed former Smith student Sally Taft Duplaix shortly before Sally’s death in 2012. A sophomore at Smith College in 1956, Sally was seen by another student in flagrante delicto with her roommate. She was reported to the dean, then sent to the college doctor. The doctor informed Sally’s parents that they had to take her out of school and put her under psychiatric care.

In 1952, the American Psychiatric Association included homosexuality as a “pathological behavior” in its first edition of the Diagnostic and Statistical Manual of Mental Defects. Duplaix’s parents paid for daily sessions with a psychiatrist to “cure” their daughter, then mortgaged their home to pay for her to be treated in a residential facility with private and group therapy. When Sally continued to be uncooperative she was sent to another psychiatric facility where she was heavily medicated and given both insulin and electric shock therapy. She was threatened with being transferred to a state institution where she might be lobotomized. After five months, she was released to her parents. Still a lesbian at age seventy-six in 2012, she called those psychiatrists the “malevolent monsters of the ‘mental health’ establishment.”

College Hall, Smith College
College Hall, entrance Smith College

Of the half dozen Smithie lesbians I met in the early 1970s, at least one had also been forced to take a semester off to get “reformed,” i.e. learn to hide her love of women. Another Smith undergraduate lesbian I met had parents who were initially supportive of her when she came out in 1970. This parental support may have been crucial to allowing undergraduate Maggie Putnam to start the first lesbian group at Smith College.

According to Stacy Braverman, student archivist for the SC LGBTQ group Spectrum, “The catalyst for organized queer life at Smith came in 1973, when the first Women’s Weekend was held at Smith. This event would continue, in various forms, until the early 1990s, but the initial one was especially important to the large number of women who came out as lesbian or bisexual during the weekend.”  Braverman found articles in the Sophian student newspaper describing this, as well as the fact that it occurred at the first and sole lesbian workshop. Braverman continues, “Some of these women formed the Sophia Sisters group,” which was described by Anne Lozier, another student archivist, as “an underground organization.”

The Valley Women’s Movement: A Herstorical Chronology, which I edited with Jacqueline Letalien, identifies that first Women’s Weekend as April 6-8, 1973. It included a musical appearance by the Deadly Nightshade. April 10 is recorded as “First Sophia Sisters meeting. Smith College.” I remember that Maggie Putnam was one of the lesbians who tried to quietly start this group, which was also sometimes referred to as Sophiasisters. She inadvertently outed herself to her residential house when one of the residents saw her stuffing Sophia Sisters flyers in everyone’s mailboxes.

“Notices of meetings and events were ripped down, and members reported increased hostility from fellow students,” Braverman wrote. “The following year, the Women’s Resource Center opened at Smith, and became a gathering place for feminists, lesbians, and bisexuals. By 1975, however, most of the Sophia Sisters’ founding members had graduated and there was a lapse in structured activities. “

The 1980s would see a very active connection between Smith student and town lesbians in Northampton. In the first half of the 1970s, however, there were only a handful of Smith students who were out of the closet enough to connect with other area groups, such as at UMass SHL/GLF and Gay Women’s Caucus; at the Valley Women’s Center in downtown Northampton; or at the Green Street lesbian rooming house.

There is an oft repeated idea that Northampton’s reputation as “Lesbianville, USA” is a product of the presence of Smith College. I believe, however, that Smith has been the most conservative of the Five Colleges in the area (the others are Mt. Holyoke, Amherst, and Hampshire and the University of Massachusetts), making it the most difficult to come out at and to change. Elsewhere in this blog I have included the ending of Freshman Frolics, the banning students from the Rose Tree Inn, and the silence as gay male faculty were prosecuted. All are examples of Smith’s reactionary defense as an institution already under siege for daring to educate women. In this climate in 1973, the Sophia Sisters forged a path that increasing numbers of students would join over the decades, forcing the College to begin to change.

smithcollegehallrainbowflag1
College Hall , from the LGBTQ Alumnae page https://www.facebook.com/LGBTQ-Alumnae-Alliance-of-Smith-College-126102557421455/

SOURCES:

__Faderman, Lillian. The Gay Revolution: The Story of the Struggle pages 11-12. Simon & Schuster. New York. 2015.

__Babize, Molly. “The homosexual community: five people speak with candor about issues, ideas and choices.” Hampshire Life, July 7-13, 1979, Daily Hampshire Gazette, page 5. Northampton, MA. Includes an interview with Maggie Putnam.

__Braverman, Stacy. “Crushes at Smith.” Unpublished paper submitted to KMR for use in the chapbook. 2003.

__[Raymond], Kaymarion and Letalien, Jacqueline, editors. The Valley Women’s Movement: A Herstorical Chronology 1968-1978. Ceres Inc. Northampton MA. 1979. http://vwhc.org/timeline.html

__Lozier, Anne. “Records of the Lesbian Bisexual Transgender Alliance, 1976-2003.” Finding Aid, College Archives, Smith College. Northampton. 2003

__https://www.facebook.com/LGBTQ-Alumnae-Alliance-of-Smith-College-126102557421455/

Lesbians in the Valley Women’s Movement: 1970-1973


 

Detractors would have had women believe that the early second wave feminists were all lesbians*. Yet in those early years lesbians who were in the Movement in the Valley were largely invisible and uncounted. Some of them have told me that there were more lesbians contributing than have been given credit. I was one of them, and have used data collected by others as well as my own memories to consider the lesbians who participated in this political work against sexism.

The initial spread of radical feminism is easily traced up and down the Valley through the appearance of women’s centers in Franklin, Hampshire and Hampden Counties. These spaces were rented in communities with donations and largely staffed by volunteers, or else they were given institutional space on campuses with some funded staff positions.

VWC05032016

Northampton’s Valley Women’s Center was the first, established in 1970. It also lasted the longest of the community-based centers, to 1977.

SWWC05032016
artist unknown

After VWC was opened in Northampton, there followed  UMass/Amherst Southwest (residential area) Women’s Center (1971), Greenfield Community Women’s Center (1972), UMass/Amherst Everywoman’s Center (1972), Springfield Women’s Center (1973), Hampshire College Whole Women’s Center (1973), Smith College Women’s Resource Center (1974) and at UMass/Amherst centers briefly in five residential areas.

SpfldWC05032016

In 1977, women’s centers opened in Athol and at Mt. Holyoke College. Everywoman’s Center at UMass, under a new name, is the oldest women’s center still existing in the Valley. All the community centers are long gone, some partially replaced by institutional services.

EWC05032016I worked as a staff person at both VWC and, later, Everywoman’s Center as an out lesbian. Through that work, I came to know lesbians who were active in all of the other community centers and some of the campus ones. It did seem to me that as new activities and groups started at the Valley Women’s Center in Northampton, an increasing number of new members becoming involved were lesbians, but in those early years it’s just anyone’s guess. Here’s how I made one.

My best guess was prompted by some Smith students’ research. They compiled a list of Western Mass lesbians and feminists who would be valuable resources on that early history. One document they found was_- a 1971 member list for fifteen Amherst Women’s Liberation support groups. They also found other sources for work groups that were organized out of AWL’s Valley Women’s Center, as well as a very limited number of names of feminists who were active in other centers. Going through those names, I marked those I knew to be lesbians at that time, which is probably an under count, and estimated lesbians to be about 10% of AWL/VWC’s general membership, as well as of the women’s centers in Springfield, Greenfield and Athol.GnfldCWC05032016

Other than what I’ve already mentioned, at UMass in Amherst, there was little overt lesbian organizing within the Valley Women’s Movement until 1974. In Northampton however, these years before that were important to lesbian history because of the relatively large and active numbers who developed a grounding in radical feminist theory, process, and vision which would eventually burst into Lesbian form.

One of the most influential groups for me was the Women’s Institute. This group came and went briefly but intensely in 1971-72.  When a State prison in Framingham was slated to be closed down, feminists saw an opportunity to convert it to a residential women’s education center. With others from VWC, I took a tour of the grim narrow buildings. I looked at worn red bricks stark against the bright green grass common, and tried to envision the place as a farm and self-sufficient community, conference center, and media hub. Smile. For about a year, a group at VWC brainstormed a utopia and wrote a million dollar grant proposal to the Ford Foundation for the establishment of  the Women’s Institute. Of the two dozen names listed in its records, I recognize a third of them as lesbian. That opportunity to dream big influenced our future activism.

Wagainst war05032016
cover drawing probably by Lorie Leininger, journal produced by the VWC writers’ group

In 1972, the Women Against War group and the Women’s Film Coop formed at the Valley Women’s Center. The WAW Lizzie Borden Brigade sat-in at the gates of Westover Air Force base and marched through Pittsfield streets as part of the large anti-Vietnam War movement.  When I found a news clipping of those arrested at one protest, I recognize eight of the thirty women as lesbians. In the meantime, over in Amherst, women took over the UMass ROTC building and turned it into a childcare center.

WAW at 05032016
part of Lizzie Bordan Brigade WAW. I am 4th adult from the left in my Army jacket. Photographer unknown, from the 2nd WFC Catalog.

The Film Coop inherited a few films, slides and a mailing list from New Haven feminists who were getting out of that film distribution project. Several lesbians who had fantasized about a media center in the Women’s Institute carried the work forward with other women at VWC.

wfc fall72_edited-1
cover by Kaymarion Raymond

At a time when very little media by and about women and women’s issues was available (or, at least, little that was realistic), the WFC rented out an increasing number of films and videos to groups and classes across the country. The WFC held the Valley’s first women’s film festival in Northampton at the Globe Theatre (later the Pleasant St. Theatre?) in 1973. A majority of the WFC were lesbians.

Another new Northampton group furthered the dream of a media center. Mother Jones Press opened on Hawley Street in 1973. A small group of women, some who were lesbians, set up a used Chief offset press and went into the printing business. I will be including more on these two ventures in later posts.

mother jones press 73_edited-1
flyer by Kaymarion Raymond

In 1973, VWC and EWC sponsored a speakout against rape in Northampton. This marked the beginning of the movement against violence against women in the Valley. It began with volunteer rape crisis services and advocacy, then enlarged to multiple groups addressing domestic violence, self-defense, and women’s martial arts. Lesbians, in unknown numbers, were active in this work up and down the Valley over the next decade.

All of this activity, which in Northampton, centered around the Valley Women’s Center at 200 Main Street would set the stage for the Lesbians coming out as a group within the Women’s Movement in 1974 and the beginning of Lesbian Feminist activism.

*Footnote: lesbian is consciously spelled here in this article with a lower case “l” in recognition of its usage at that specific time as meaning a sexual orientation and not, yet, as a political identity.

Sources:

__ Hanna, Christine. “Names” (list of lesbians and feminists in western Massachusetts compiled from a limited search of document sources in the Sophia Smith Collection and College Archives at Smith College). 1998.

__[Raymond,] Kaymarion.  “The Valley Women’s Movement 1968-78.” File of the visual exhibit shown at the Common Womon Club. 1978. Northampton.

__[Raymond,] Kaymarion and Letalien, Jacqueline, editors. “A Herstorical Chronology of the Valley Women’s Movement, 1968-1978.” Ceres Inc. Northampton. 1978

Freshman Frolics


Before there were Wimmin’s dances in the 1970s in the Valley, there were turn-of-the-century “Freshman Frolics” at Smith College, as elucidated here by Smith alumni Stacy Braverman, who was a student when she wrote this piece for the original chapbook. The Freshman Frolics ended in 1939 and it appears to me to be one of the changes incurred when the College reacted defensively to the invention and popularization of the concept of the homosexual as a perverse identity.

 

Crushes at Smith by Stacy Braverman

In the early days of Smith College, there was a strong tradition of “crushes” between first-year students and upperclasswomen. A 1900 article entitled “Unwritten Laws at Smith” details the rules:  First-years were expected to have older crushes, and run errands for, bring flowers to, and compliment them at every opportunity.  Rumors spread with great velocity about who had a crush on whom.

From approximately 1890 to 1915, the Freshman Frolic, which had been held since 1879, became centered on the crush relationship.  Older students would invite first-years to the dance, and serve as their escorts for the evening. They serenaded their guests, presented them to the student body, and danced with them. After the dance, students ate dessert in their escorts’ bedrooms and then rushed home for their 10pm curfews. By the 1920s, parents began attending the Frolic and the crush aspect disappeared. The Frolic itself ended in 1932.

While having a crush was an important part of a Smith student’s first year, it was not expected to become a truly romantic relationship in the modern sense. Nonetheless, the crush was disdained by many outside of Smith. A 1904 article in the Smith College Monthly depicted a typical student’s first trip home from Smith. When she told her aunt about her crush, her aunt described Smith College life as “unnatural.”

crushes-at-smith
courtesy of the Sophia Smith Collection, Smith College, Northampton MA.

 

SOURCES:

__ Braverman, Stacy. 2004. One of a series of pieces on Smith College’s LGBTQ history written for this project when it was to be a chapbook published for Northampton’s birthday. Stacy was the archivist for the SC LGBTQ group and with another student is responsible for preserving and making available a collection of material from that group.

__Graphic in Crush folder at College Archives (in the Magic File).  Pamphlet called “The Babies’ Own Journal” page 4, “The Lady from the Lodge.”  Humorous magazine produced by the Class of 1908, describing crush customs. Courtesy Sophia Smith Collection, Smith College, Northampton MA.

 

 

 

 

 

Father Bob


St. Mary’s Church in Northampton was served by assistant pastor Robert L. Arpin from 1972 to 1975. St. Mary’s is a Catholic church, and Robert Arpin was a priest. It was in Northampton, he reveals in his memoir, that he began to suspect that he was gay. He took a two year leave of absence from the ministry during which he confirmed that suspicion. Afterwards, he requested assignment to minister in San Francisco. There, in 1981, he witnessed the beginning of the AIDS epidemic among gay men. Diagnosed himself with AIDS in 1987, he became the first Roman Catholic priest to come out as being gay and also as having AIDS.

arpin pix tom shea's notebook06012016
FROM “TOM SHEA’S NOTEBOOK”,  Courtesy of the Springfield Union-News, Dec. 29, 1988

Father Bob, as he became known, wrote a memoir with the title of Wonderfully, Fearfully Made.   Published in 1993, the book details some of his experiences in Northampton. The twenty-five year-old Chicopee native was newly ordained as a priest in 1972. St. Mary’s was his very first parish.  A self-described fat and studious only child in an extended family of French-Canadian heritage, he had played priest at age five using Necco candy wafers to give communion. He been educated entirely within the Catholic system, including two seminaries.

Within the first six months at St. Mary’s, he began to question his sexuality. He writes: “I started, for the first time in my life, paying attention to my physical and emotional desires. I started recognizing that I was having fantasies that weren’t all related to standing at the altar and being a priest and that I was attracted emotionally and sexually to other men.” He continues, “This self-recognition came very slowly for me… it was helped along by a series of ministries and events not the least of which was my appointment as chaplain to Smith College (where) I was introduced early in my ministry to the notions of feminism and, in the process, met lots of lesbians on campus.”

Arpin goes on to mention a sudden and rapid increase in gays coming to him for Saturday night confession at St. Mary’s. This culminated in a group of them from the “Gay Student Union” ( probably UMass SHL/GLF) knocking on the rectory door to speak with him. They told Arpin, with thanks, that he was the first priest in the area who hadn’t thrown them out as soon as they identified themselves.

For fear of losing his vocation, he couldn’t come out to these gay parishioners, except, eventually for a very few close friends. When Arpin told his spiritual advisor of his new feelings, he was told him he couldn’t be both priest and gay at the same time. His advisor referred him to a psychiatrist. The psychiatrist, after determining that the priest didn’t feel guilty, advised him merely to be “discrete.”

Arpin found his support mostly outside the Valley. He made his way to the Boston chapter of Dignity, the gay Catholic group, where he found other gay and very closeted priests from the region. The stories of persecution by the Church he heard there confirmed his need to stay in the closet, even though it caused him no end of stress to hide those parts of himself.

Being closeted and overworking himself led to recurring bouts of hepatitis during his three year ministry in Northampton. This was the direct causing of his request for a two year leave of absence. Spending this time in San Francisco, supporting himself outside the Church with odd jobs, and getting gay friendly therapy restored his health and convinced him he could be a gay priest. At his request, the Springfield Diocese loaned him to the San Francisco Diocese, where he began a ministry as a hospital chaplain and grief counselor.

Father Bob came out publicly in 1987 after being himself diagnosed with AIDS. When he came out as a priest to the gay community, he began a new ministry. After coming out to Church authorities, including the Springfield Bishop and San Francisco Archbishop, he was supported financially and spiritually by the Springfield Diocese and allowed  to continue the work in California, where he now became an open advocate on a national as well as local level for the treatment, care, and acceptance of people with AIDS. He also continuing his work with the grieving. He died in 1995, eight years after being given a diagnosis which predicted his death within eighteen months.

Sources:

__Arpin, Fr. Robert L. Wonderfully, Fearfully Made: Letters on Living with Hope, Teaching Understanding, and Ministering with Love, From a Gay Catholic Priest with AIDS. HarperCollins Publishers. New York, NY. 1993.

__Shea, Tom. “Tom Shea’s Notebook.” Springfield (MA) Union-News. Dec. 29, 1988. p21.

__Fernss, Susan. “S.F. mourns gay priest who saw no bounds to love.” Examiner. San Francisco CA. May 28, 1995.