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More information is needed at all levels—government, collegiate, and otherwise. All the experts we spoke to point to an overall dearth of research on intimate partner violence in queer female communities as the biggest obstacle in developing more accessible resources for survivors.

She had looked up YouTube videos of lesbian vloggers in other parts of the world. She watched films featuring same-sex couples and read a lot of reports on lesbian, bisexual and queer (LBQ) communities. She began to understand the language of the internet.

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Stephanie Trilling, manager of community awareness and prevention services at the Boston Area Rape Crisis (BARCC), observes that for her queer female clients who have been assaulted by women, the first hurdle is simply understanding the assault as rape. Since this scenario is rarely portrayed in the media or in educational programming, "it can be especially challenging to identify their experience as violence," she says. "Many people have a difficult time believing that a woman could be capable of inflicting violence on another person." Sexual relations between women were taboo for much of German society. Neighbors, family members, and friends sometimes disapproved of and thus denounced the women involved to the police. It is possible they did not realize that sexual relations between women were not illegal. In some of these cases, the police dismissed the complaints because they had no legal basis. I would try to separate my feelings for Lynette from my feelings about wanting someone or something different in general — out of a desperate desire to feel some sort of control over my choices — and concede that was pretty much impossible. During the Weimar era, Germans publicly challenged gender and sexual norms. This was especially true in big cities such as Berlin, Hamburg, and Frankfurt am Main. Weimar’s Lesbian Networks and Communities

I tried to tell myself that lesbian bed death isn’t real, all the while heartily blaming myself for our increasingly diminished sex life. I was the one who never really felt like initiating, or at least not with anywhere near the regularity we’d had as a hormone-crazed new couple. I assumed, at best, that all passions cool somewhat over the years; at worst, I thought something might be wrong with me. At first, sitting alone on the catamaran heading out for my snorkeling excursion, I felt shy again, and wished I had Dana or Jamie and Matie at my side. One of the guys running the boat, a youngish dude with dreads, took pity on me and brought me a glass of water. He asked me if I was staff on the cruise, noting my friendlessness, and I told him I was a reporter. Then something happened that she didn’t anticipate. Leila’s brother went through her phone and found the text she had sent to her friend. Leila, Niya - and later Nella - formed a community. Now there are dozens of women who see themselves as Burundi’s secret lesbian collective. Some have support from their families. A few are married with children. No-one is openly out. Nella’s husband didn’t know about her sexual identity. It wasn’t a happy marriage. The couple barely communicated and she dreaded intimacy.

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When she came out to herself, Leila began to look for other gay people. She doubted there would be women like her in Burundi, but she searched videos on Facebook and YouTube seeking lesbians in other countries. When she was a teenager, Nella dreamed of going to university. But her family were constantly urging her to get married. They would introduce her to members of the extended family, in the hope they could find a match. Some women engaged in sexual relations with their fellow female prisoners. It is important to note that such relations do not always fit neatly within the category of “lesbianism.” This is because not all women who engaged in same-sex relations were lesbians. Some women developed same-sex relationships and later described them as a source of comfort in the camps. Others even saw them as necessary for survival.

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