My Lesbian Slave Martina (Collector's Edition)

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Gardiner, Judith (2016). "Women's Friendships, Feminist Friendships". Feminist Studies. 42: 484–501 – via JSTOR. Lady Catherine Jones' decision not to marry, and her close relationships and cohabitation with women throughout her life and into her death, merit speculation that she was a lesbian. The frustratingly minimal surviving documentation of her life makes this difficult to assert with confidence, but readers can read her 'close unions' with Kendall, and with Astell, as not entirely platonic. [108] Germany [ edit ] Dobler, Jens; Schmidt, Kristine; Nellißen, Kay (20 January 2015). "Sonntags im Club"[Sundays at the Club]. lernen-aus-der-geschichte (in German). Berlin, Germany: Agentur für Bildung – Geschichte, Politik und Medien e.V. Archived from the original on 27 September 2020 . Retrieved 9 June 2022. Bullough, Vern; Bullough, Bonnie (1977). "Lesbianism in the 1920s and 1930s: A Newfound Study". Signs. 2 (4): 895–904. doi: 10.1086/493419. PMID 21213641. S2CID 145652567.

Craft-Fairchild, Catherine (2006). "Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism". Journal of the History of Sexuality. 15 (3): 417. doi: 10.1353/sex.2007.0025. PMID 19238765. S2CID 44802282. Maiden-songs", so-called because they were apparently composed for choruses of young girls to sing as part of religious celebrations. Gibson, Michelle A.; Meem, Deborah T.; Alexander, Jonathan (14 February 2013). Finding Out: An Introduction to LGBT Studies. ISBN 9781452235288. Archived from the original on 12 April 2023 . Retrieved 19 March 2023. a b John J Johnston (2010). "Beyond Isis and Osiris: Alternate Sexualities in Ancient Egypt". Petrie Museum of Egyptian Archaeology, UCL. pp.9–10. Archived from the original on 2023-04-12.Craft-Fairchild, Catherine (2006). "Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism". Journal of the History of Sexuality. 15 (3): 418. doi: 10.1353/sex.2007.0025. PMID 19238765. S2CID 44802282.

Tracing the Hungarian LGBT Movement". Central European University. Budapest, Hungary. 28 January 2014. Archived from the original on 20 August 2020 . Retrieved 14 June 2022.There are also mentions in the Code of Hammurabi ( c. 1700 BC) of a sal-zikrum. This term may translate to "woman-man" and refer to a gender-nonconforming individual, "perhaps a female functionary, attached to a temple." [6] The word is regularly treated as grammatically feminine, [6] but a sal-zikrum was allowed to marry women, [7] and she inherited the same amount as her brothers. [8] :34 It is possible that a female transgressor of gender boundaries was regarded as a "woman-man" because of her social behavior (i.e., relationships with other women). [ citation needed] The term sal-nu-bar, according to a disputed belief, referred to women who were allowed to marry but not to have children, and so "brought another woman with them to bear children" [8] :33 Stol, Marten (2016). Women in the Ancient Near East. Walter de Gruyter. p.76. ISBN 978-1-61451-323-0. Hubbard, Thomas K. (12 May 2003). Homosexuality in Greece and Rome: a sourcebook of basic documents By Thomas K. Hubbard. University of California Press. ISBN 9780520234307. Archived from the original on 12 April 2023 . Retrieved 29 November 2014. The Old French legal treatise Li livres de jostice et de plet ( c. 1260) is the earliest reference to legal punishment for lesbianism akin to that for male homosexuality. It prescribed dismemberment for the first two offences and death by burning for the third: a near exact parallel to the penalty for a man, although what "dismemberment" could mean for a medieval woman is unknown. [64] [65] :13 In Spain, Italy, and the Holy Roman Empire, sodomy between women was included in acts considered unnatural and punishable by burning to death, although few instances are recorded of this taking place. [ citation needed] In the Holy Roman Empire under Charles V, a law on sexual offences specifically prohibits sex acts between women. [65] :18