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Running one speed dating speed dating services los angeles county. Daddy gay lesbian. The events united and politicized the queer community in the city. At the same time, the geography of queer territory was shifting in Montreal. Gay bars, pushed out of the downtown core, started settling into what is now the Gay Village. This area developed as the site of growing queer consciousness, commerce, and political organizing, and as the Plateau began to rapidly gentrify, lesbian bars started closing on St. Denis and opening in the Village.

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An article in the first issue of LSTW magazine lists over a dozen which opened during this decade, many with truly excellent names such as Tabou, Klytz, and G-Spot. Magnolia is remembered as one of the greats. However, most of these spaces were very short-lived, and the number declined steadily over time.

Lesbian and mixed bars in the Village were more like nightclubs than sit-down spaces, encouraging a different kind of lesbian sociality. In , an article was published in the local queer Fugues magazine with a very similar question as the one this article poses — where have all the lesbian bars gone?

The Village continued to represent a primarily gay male space, with Mile End increasingly becoming a queer residential and social space.

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That being said, the Village was home to le Drugstore, a vital lesbian party spot until Royal Phoenix, open from , was located in the Mile End and was a beloved queer bar despite its short lifespan. Along with the history sketched above, there are two big trends over the past 20 years that have had an effect on the current lesbian social landscape: I recently had the opportunity to interview Florence Gagnon, the founder of Lez Spread the Word LSTW , a Montreal-based collective which produces and promotes lesbian culture and events across the country. Gagnon was inspired to start LSTW in , upon realizing that most of the lesbian culture she consumed was coming from the States.

While there were a number of parties at the time, there was no lesbian media production or popular cultural icons from Quebec. After a few successful years of online community building, they noticed that the party scene was beginning to run thin. LSTW decided to try to fill the gap, and started their Ou sont les femmes? Regarding its unofficial queer status, Tasha explained that it comes down to the priorities and attitudes of the staff. Colas spent years attending queer dance parties and organizing after-hours parties not queer but queer-inclusive before realizing that half the people present were straight, and no one was getting to know each other outside of aggressive sexual encounters.

While these parties can be a good time, she wanted to foster a space for queers that was a little bit different. I asked if there were any events she knew of that were specifically for lesbian people of colour, and while she raved about the Vogue Balls, Cousins parties, and other queer events which celebrate and center queer people of colour, neither she nor any other interviewees knew of any geared toward lesbians. In the meantime, LSD is wildly successful as a place to both find dates and make new friendships.

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Most of the queer and lesbian event series listed in this article were or are organized by individuals or by small, informal collectives. And Montreal is always a bit of a hustle if you want to survive. Eventually my other hustles took more and more time and the parties had to take a back seat. Finding space for these events is another obstacle.

Every organizer I spoke to emphasized that in creating a lesbian social space, prioritizing the safety of their guests is critical. Ensuring the right to control access to the space often requires renting out the venue, and of course, this costs money. As a result, some lesbian events have cover fees for entry; the cover for LSTW events has been noted as a major barrier to access. Like, people should pay us to come to their parties. So gentrification pushed lesbian bars out of the Plateau and into the Village, and then gentrification pushed them out of the Village, and continues to limit their existence.

Where are the lesbians now?

Podmore spoke to me about some of the common explanations for this. So, while queer culture becomes more accepted in the mainstream, the effects of gentrification still negatively impact queer women and non-binary people more than men, as they continue to struggle against patriarchal labour inequalities. There are many stereotypes about the domesticity of lesbians, yet as made clear by the experiences of organisers, it is evident that lesbians do have a different relationship to public spaces than gay men.

Perhaps women and non-binary folks have been socialised not to see the public as inherently theirs, as it is so often an unsafe space for them, irrespective of their sexuality. In thinking about lesbian spaces it is worth considering the ways in which different spaces are set up to meet different goals.

The lines between wanting to build community and wanting a place to express lesbian sexuality seem blurred. Can we not have it all? Part of the stereotype about the domesticity of lesbians is the idea that they are less likely to pursue casual encounters in an intentional and recurring manner, yet many of the lesbians I spoke to for this piece expressed frustration over the lack of a lesbian bathhouse or cruising space.

LGBTQ groups in Montréal

Within gay male culture the practice of cruising, i. Bathhouses have long existed as spaces for gay men to have casual encounters, yet how to arrange the same for lesbians? The same questions as event organising come up: How to ensure that such a space is safe? Would enough lesbians go? Of course, other important spaces of lesbian community building exist outside of bars, parties, cafes, or hypothetical bathhouses. Queer clubs at universities facilitate lesbian meetups.

I have certainly only scratched the surface of a wide variety of means through which people build lesbian relationships, friendships, communities and collective identities.

So, there are no lesbian bars in Montreal. Looking at this history, the fluidity of lesbian identity and space is apparent.

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The lack of bars is not necessarily a crisis, but we need to consider the effects of this lack of permanent, claimed, accessible social space. The act of carving out and holding that space is also significant, and Colas is proud and a little protective of her role as host of LSD. My conversations with Tasha, Colas, and Gagnon suggest that we can create lesbian space in a way which welcomes anyone who wants to claim, celebrate, embody, and support lesbianism, while requesting that those who do not claim this identity do their partying elsewhere. There is room for fluid difference, separate space, and multiple cultures within queer scenes and communities.