I would suggest that when lesbians become victims of attack, they are a signal. They are the canaries in the mine. And if the perpetrators get away with it, then other attacks will follow. So, we need to be protesting every attack on lesbians, because it is a sign of hatred in the social system. If lesbians are not protected, then people who don’t fit some other social dimension will not be safe from attack either. Keep your lesbian sister safe and watch the effect it has on society (Hawthorne 2020, pp. 171-172).
Lesbian Spaces
In July 1991, the National Lesbian Conference was held at the University of Technology, Sydney with had thousands of attendees. The final night event ‘Living Our Passion’ was held at the Opera House and had an audience of around 2000 with an extraordinary lineup of singers and performers, among them Robyn Archer, Deborah Cheetham and Nerida Mather singing the ‘Lakme’ duet by Delibes and the Topp Twins Trio from Aotearoa. While these events appeared to bode well for the public support of lesbians, developments in the past three decades suggest to me that some parties believed lesbians were ‘going too far’ (to quote Robin Morgan, 1978) and needed to be pulled into line.
The paragraph quoted at the top of this piece was written following around 30 years of attacks on lesbians by transgendered individuals – men who claim to be women. In the early 1990s in Australia, the transgender lobby began infiltrating and challenging the right of lesbians to hold women-only events. In December 1992, the Sydney Lesbian Space Project was launched with the aim of raising $250,000 to purchase a building in Sydney’s inner west (Parker 1993). The building was purchased but had to be sold again because some of the lesbians on the committee wanted the space to be trans-inclusive. In Adelaide, Sappho’s Party, a group set up to hold private lesbian-only events was shut down (Redgold 2007). In Melbourne, LesFest 2004 advertised a position for a female-born lesbian. In response “the Australian WOMAN Network, a transsexual lobby group, complained that the term female-born is offensive” (Hawthorne 2003, p. 5). The decision in favour of the WOMAN Network by the Victorian Civil and Administrative Appeals Tribunal (VCAT) was given despite VCAT having granted an exemption to LesFest to run such an advertisement. (LesFest has continued, but only via an underground system and no money to employ anyone let alone advertise it publicly.) Then, in 2007, VCAT granted an exemption to the Equal Opportunity Act 1995 to a pub, allowing it to restrict entry only to gay men. However, the same Tribunal in 2025 refused the Lesbian Action Group (LAG) an exemption for a lesbian-only event at Melbourne’s Pride Centre. The erasure of lesbians now has legal consequences. The Human Rights Commission who took LAG to VCAT has clearly also been captured by the trans lobby.[1]
Our ability to speak about our beliefs and ideas out loud is crucial in any society purporting to be a democracy. Following the lead of feminist writer Betty McLellan who invented the term ‘fair speech’ in her book Unspeakable (2010), I also wrote about the concept of ‘fair speech’ in my book Bibliodiversity (2014). My reason for doing this was that the pornography industry justifies its existence on ‘free speech’. It is like the comparison between ‘free trade’ and ‘fair trade’: the former exploits the power imbalance between rich and poor nations; likewise, the ‘free speech’ of the pornographers continues the excessive power differences between the men who run the industry and the women whose bodies are the basis of their profits.
A new industry is in the making with Artificial Intelligence (AI) being used to violate authors’ copyright. Meta, in cahoots with LibGen, is currently mass replicating books, articles and individual short stories and poems without permission. This theft is justified on the grounds of providing an ‘opportunity’ to writers and publishers, all the while bootlegging original works that, in many instances, have taken years to create. This example is not too different from the trans lobby’s theft and distortion of words which refer to women. Women are referred to as ‘cis-women’, an entirely unnecessary and fake ‘amplification’ of a word that has a very clear meaning: women. One rarely hears references to cis-men — I suggest because men couldn’t care less and are not affected in any way by the distortion. Generally, men also don’t care about gender, unless they want to call themselves ‘transwomen’, a word that has no relation to material reality. Other fake words include ‘menstruators’, ‘cervix havers’, ‘chest feeders’, and ‘pregnant people’. In 2019, Angela Wild began a campaign called Get the L Out. Her intention was to make it clear that lesbians have no truck with LGBTIQ+, what is sometimes called the ‘alphabet soup’. Her rationale was that not only do lesbians lose out but are harmed by this language. The word ‘lesbian’ for example, is now used in the TQ+ community to refer to men who want to call themselves lesbians. Under this guise, they are officially allowed to enter (that is, gate crash) lesbian-only events because they claim to be ‘transwomen’ who are ‘lesbians’. Many such individuals have not even bothered to rearrange their genitals and refer to their intact penises as ‘lady sticks’.
“What’s the harm in that?” ask the progressives and trans allies. Kitty Robinson in her 2021 anthology, You Told Me You Were Different: An anthology of harm, provides 35 different answers to that question. The contributors write about how they were duped, raped, belittled and subjected to coercive control by trans individuals who ‘said they were different’. It is clear from the works in this anthology that ‘male pattern behaviour’ persists. Kitty Robinson points out that she is “… not trying to convince anyone that male transpeople (whether transwomen or nonbinary) are uniquely dangerous [but that it] is just a subcategory of male violence & misconduct” (Robinson 2021, pp. iv–v). One anonymous contributor writes, “I thought you understood my ‘No’” (p. 5). And “You never saw me as anything more than a body” (p. 6). Like Sharma (2006), she argues that silence is used as a strategy to break young lesbians, to keep them fearful and not talk about their experiences publicly.
Max Robinson, the author of Detransition: Beyond Before and After (2021) writes about young women who feel uncomfortable in female bodies in a time when male violence is not only on the rise but ‘performative’ and public on social media. She likens the surgery performed on young ‘transitioners’ to the ‘assimilation industries’ made profitable by plastic surgeons. Among these she includes breast reduction and breast augmentation, gastric bypass surgery, blepharoplasty on eyes, and rhinoplasty on the nose. She rightly condemns the profiteering on the bodies of women because of body shaming including fat-shaming, and so called ‘Asian’ eyes or noses deemed too large (often experienced as anti-semitism). But when similar statements are made which point out that young women undergoing mastectomies (top surgery) or bottom surgery, are being duped and exploited by the trans industry, the speaker is called transphobic.
One of the key international organisations pushing the trans agender is WPATH (World Professional Association of Transgender Health). In Australia it is called AUSPATH; in New Zealand, PATHA (Professional Association for Transgender Health Aotearoa). There are related organisations in other countries. But WPATH is now in trouble because it is coming under even closer scrutiny and has been described as “lacking in scientific integrity” (O’Malley and Miller 2025). The organisation with its many heads has held much of the world in thrall, assisted by guidelines from a report authored jointly by the IGLYO and Dentons in 2019. They recommended that NGOs “get ahead of the government agenda and the media story” (IGLYO and Dentons 2019, p. 19) as a way of shaping both government policy and the way that the trans agenda would be portrayed in the media. In Australia, as elsewhere, the trans agenda was hooked into the campaign for same-sex marriage. All lesbian, gay or bisexual organisations had TQ+ added to them. It is, in fact, a fantasy. The acronym LGBTQ+ is an uncomfortable amalgamation of two warring groups with completely different objectives. If your head is spinning, it is intentional on the part of the TQ+ lobby. The more confused, the better as it is difficult to argue sensibly with acronyms. The same applies to the number of genders that supposedly exist. Kajsa Ekis Ekman calls Part 1 of her book, On The Meaning of Sex, ‘Seventy One Genders’ (Ekman, 2023 p. ix).
Circus
In 2003, in the lead up to LesFest 2004, I was well aware of the politics of casting lesbians aside so that men who called themselves women were not only not listened to but given legal freedom to keep lesbians out of the way. My personal experience of the power of the trans lobby came in 2000. I was a member of the Women’s Circus, a circus founded by Donna Jackson to work with women who were victims of sexual assault (Liebmann et al. 1997). After Donna’s departure as director in 1997, by early 2000, a man who saw the show Lilith (1999) wrote to the Women’s Circus applying to join because he had been moved by the show. His request was taken seriously despite existing boundaries set up for membership.
- Women living outside the state of Victoria are not permitted to join.
- Women under the age of 18 are not permitted to join.
My question was: “Is the boundary ‘woman’ any less difficult to define than these rather arbitrary boundaries which are already in place?” (cited in Hawthorne 2024 p. 70)
In April and September 2000, I wrote two Open Letters to the Women’s Circus, where I expressed my dismay that the membership application by a man whose only experience of the circus was to attend the show Lilith (1999) and be moved by it, was seriously considered. The rules for joining the circus were quite clear, but in 1990 when the Women’s Circus was founded and the constitution written, no one thought the definition of the word ‘woman’ would come under attack. The long discussions, the silences and the divisions created among the members were both disorienting and emotionally difficult. Members of the circus, many of whom had spent years training and volunteering for various roles, were ignored. Instead, the buzz word ‘inclusivity’ was used to silence them. This was done on behalf of a man who was not a member.[2]
Academia
In 2004, I attended the World Social Forum in Mumbai, India. I proposed a session called ‘The Torture of lesbians: What can be done?’ run by me under the organisational name of Coalition of Activist Lesbians (CoAL). There were just two sessions using the word lesbian in the title. The other was ‘Lesbian activism in a fundamentalist patriarchal society’ run by the Delhi-based Anchal Trust. Unbelievably in a five-day event with tens of thousands attending, the two events were programmed at the same time and on opposite sides of a huge site.
This did not bode well and there was no way of combining the groups or advertising such a change. My session started in a bumpy way with a group of young heterosexual women who were psychology and social work students wanting advice on how to rehabilitate delinquent lesbians so they would fit into society. A little later after the discussion had taken a new turn, a man appears wanting to join in. I say to him that this is a women-only session. When I refuse him entry a woman in the session rises to leave. Several other women follow suit. The conversation is shattered. With this single ‘intervention’ the discussion of the torture of lesbians is sidelined.[3] We manage to continue by sharing information about the situation of lesbians in different countries such as India, Iran, France, Canada and Australia.
In the following days I attend other sessions including one called ‘Sexuality, Nationalism and Fundamentalism’. The speakers are women, men, hijras, gays, heterosexuals and queers. If any speaker is a lesbian, she does not say so. The only mention I hear of the word is used negatively: ‘lesbian dogma’. I speak, but no one takes up my challenge. One speaker ends her talk with “Gender allows us to escape our bodies.” After the session, some lesbians come to talk to me. One is wearing a T-shirt that reads: Heterosexuality isn’t normal – just common.[4]
The so-called inclusiveness screens out lesbians very effectively. On seeing the hijra banner which claims ‘hijras are women’, an Indian woman sitting next to me says, “They are also men. Why aren’t they claiming that?” The theme of the Mumbai Social Forum was, Another World is Possible. The outcome of the event for me and other lesbians was, this other world is not possible for lesbians.
It would not be the only time I would face antagonism by those pushing for trans-inclusion. In 2005, I presented at a conference in the US a paper about lesbian knowledge (2005). For a group of people who espouse inclusion, the conference attendees were not very good at it when there was disagreement. At this conference I disagreed on two matters: one was the prioritising of trans over lesbians; the other was the status given to BDSM ‘play’ over critical thinking about lesbians who had been tortured. As in the circus experience, here five years later in the US, other attendees walked away from me or stood in circles and looked at me from time to time. I had seen such behaviour previously in an airport where the security guards played out such scenes towards individuals they suspected as a security risk.
Publishing and writing
In 2017, UK lesbian journalist, Julie Bindel, made a book tour to Australia to promote her book The Pimping of Prostitution published by Spinifex Press. A launch had been organised to take place at the Sydney bookshop, Better Read Than Dead who had hosted previous Spinifex events. A day before the launch, the bookshop cancelled. We were told that some of their staff would feel ‘unsafe’ if Julie were present. We had just 24 hours to organise a new venue. We were able to do this, thanks to feminist networks.
Julie was due to speak on the weekend at a conference in Melbourne, held at RMIT. A small protest group with red umbrellas set up outside the venue. It was not a problem until just after lunch when they invaded the space, turned over tables, and came into the conference room shouting down the speaker (not Julie), creating a major disturbance.
In 2018, Spinifex received funding from the Australia Council for the Arts (now Creative Australia) to support the publication of five books of fiction, poetry and non-fiction. We received a call from the Australia Council informing us that another independent publisher had complained that we were a recipient of a grant. He had objected that Spinifex Press was transphobic and should therefore have our funding withdrawn. To the credit of the Australia Council, they did not do that and told us who had made the complaint.
About a year later, the same individual accused Spinifex of not only being transphobic but also Islamophobic. I sent his employer a list of all the writers we had published from countries such as Afghanistan, Bangladesh, Egypt, Iran, Iraqi Kurdistan, Palestinian Israeli, Lebanon, Pakistan, Palestine, Saudi Arabia, Turkey, UAE, Yemen. Clearly this individual was trying to destroy the reputation of Spinifex Press. I believe he has continued his campaign.
One of the differences between those of us who are critical of the trans lobby and the trans advocates is that we engage in discussion. We have sound arguments; we rely on evidence; we are prepared to talk and the only answer to that from the trans advocates is: NO DEBATE.
From late-2016 to mid-2025, Spinifex Press has published 20 books that engage with the subject of trans activism.[5] They include books by lesbians who have detransitioned; biographical accounts of campaigns; and authors who engage with theoretical and activist elements. The writers come from Australia, New Zealand, the UK, USA, Canada, Italy and Sweden. Spinifex authors used to be regular speakers at writers’ festivals. It is now a rare event. Between 1984 and 1994, I organised six writers’ festivals and appeared on many writers’ festival programmes in Australia and overseas. The most recent one was in Chennai, India in 2018, where I was invited to speak about my novel, Dark Matters (2017). It is a novel about two lesbians; one is abducted and tortured, the other believed to have been killed. During this time, queer lit has been a highlight of many festivals. It is possible that organisers think my book is badly written (though reviewers have compared it to Sappho, Monique Wittig, Anne Carson and Franz Kafka). A recent article about Helen Joyce, author of the bestselling book Trans: When Ideology Meets Reality (2021), points out that until recently, she too had not been invited to writers’ festivals (Caden 2025).
Writers depend on public events to sell books (as do small publishers). It’s hard to know if our lack of exposure is due to the swings and roundabouts of literary fashion or whether it is about cancel culture. As Jenny Lindsay writes in her book, Hounded: Women, Harms and the Gender Wars, “you cannot take an atmosphere to an employment tribunal” (2024 p. 92).
Lindsay notes that anyone working in the arts, already living in economic precarity, has no one to turn to for justice.[6] How do poets (in Australia poets earn on average $4000 p.a. in a good year) whose payments tend to be small and dispersed, survive in such conditions? I am not the only arts worker in Australia facing these challenges. Nor will I desist, because the sex-based rights of all women and girls are at risk. They are women working in unions and the public service; they are girls and women faced with men claiming to be women in women’s sports; they are women who have not been shortlisted for grants or awards intended for women; they are women in academia pushed out or denied promotion – and before you know it a man who had his promotion to Professor as a male, is now claiming to be a woman (breaking a glass ceiling!).
Lesbians were the first to be targeted by the trans lobby as they gate crashed women-only events. In the 1970s, women-only dances were also gate crashed, but the intruders did so as men. Misogyny lies behind each, but the trans lobby want to take everything: our spaces, our culture, our language. We are the canaries in the mine. We have seen every version of this colonisation by men as it has occurred. Men who have spoken critically against trans have been targeted too, but nowhere near as viciously as women or indeed as lesbians. Men should care about what these attacks are doing to the women in their lives.
For 30 years, lesbians have resisted the aggressive incursions of men into our spaces. We have written submissions to government (state and national), we have participated in government enquiries and court cases against our freedoms; some women have been punched, others threatened with rape and death threats; some have been harassed by police; young women have undergone unnecessary (but very-profitable-for-the-doctors) surgery or hormone ‘treatment’, all of which puts them on a lifetime of medical intervention. In the arts, sports, hospitals, schools, government and corporate offices, women are losing friends and jobs. Lesbians have been silenced and words perverted and turned against us. This is no ordinary war. While lesbians are at the front line, every woman should care about it as it affects every woman’s life as well as the lives of daughters and granddaughters.[7]
As Australian poet, Gillian Hanscombe wrote so presciently in her book Sybil (1992),
No one is proud of dykes (not families not neighbours not friends not workmates not bosses not teachers not mentors not universities not literature societies not any nation not any ruler not any benefactor not any priest not any healer not any advocate). Only other dykes are proud of dykes. People say live and let live but why should we? (Hanscombe 1992, p. 7; italics in original).
Susan Hawthorne is an award-winning writer of poetry, fiction and non-fiction. She is the author/editor of 30 books published in eight languages across 23 territories. Her non-fiction books include Lesbian: Politics, Culture, Existence (2024) Vortex: The Crisis of Patriarchy (2020), In Defence of Separatism (2019), Bibliodiversity (2014), Wild Politics (2002/2022), and The Spinifex Quiz Book (1993). Her works include nine collections of poetry. Her collection Cow (2011) was shortlisted for the Kenneth Slessor Poetry prize in the NSW Premier’s Literary Awards and was a Finalist in the Audre Lorde Lesbian Poetry Prize (USA). Earth’s Breath (2009) was shortlisted for the Judith Wright Poetry Prize. She is the author of three works of lesbian fiction, Dark Matters (2017), Limen (2013) and The Falling Woman (1992/2004). Susan has been the recipient on international residencies in Turkey, Italy and India. She has translated literary works from Sanskrit, Greek and Latin and her books have been translated into German, Spanish, Arabic, French, Czech, Tamil, Polish and Portuguese.
***
Notes
[1] For more on this see Hawthorne, 2024, https://arena.org.au/lesbian-erasure/. LAG appealed and in January 2025, that appeal was rejected. The media about the appeal is very one sided. The least bad by Liam Beatty is here: https://www.news.com.au/national/victoria/courts-law/lesbian-action-group-appeals-decision-they-cannot-discriminate-against-trans-women/news-story/c1b076db10677e1da554de7ad45f4f4a For Expert Witness provided at the VCAT hearing in September 2024, see Sheila Jeffreys ‘Why men should not be in lesbian spaces’ forthcoming in Uprooting Male Domination (2025). For more information on Lesbian Action Group see: https://www.lgballiance.org.au/lesbian-action-group>. For details on the full exemption applications see: https://humanrights.gov.au/our-work/legal/exemption-applications-under-sex-discrimination-act-1984-cth
[2] Both letters are published under the title ‘Transgender People in the Women’s Circus: Open letters’ in my book Lesbian (2024, pp. 69-77). See also Liebmann et al. 1997.
[3] For more on this subject see Hawthorne 2005b in Hawthorne 2024; Hawthorne 2020.
[4] My long poem ‘India Sutra’ which I wrote in the months following my trip to India in 2004, documents the days 19 Jan and 20 Jan. See Hawthorne 2005a, pp.153-158.
[5] The above link lists 9 books from the Gender Critical list.
[6] Michele Seminara writes about her experience of being gaslighted, ignored and trashed on social media and in the prestigious literary journal, Meanjin, in her 2025 essay ‘The Poetics of Social (In)Justice’.
[7] This article was completed before the For Women Scotland Ltd judgment was handed down on 16 March 2024. <https://supremecourt.uk/cases/uksc-2024-0042> The judgment recognises the reality of biological sex. For an even-handed analysis see Sex Matters < https://sex-matters.org/posts/updates/what-does-the-for-women-scotland-judgment-mean-in-practice /for a more humorous take see Stock 2025. <https://unherd.com/2025/04/how-women-won-the-gender-wars/>
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Bindel, Julie. 2017. The Pimping of Prostitution: Abolishing the Sex Work Myth. Mission Beach: Spinifex Press.
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