Trans History: American Revolution

CONTENT WARNINGS: 🔫 War, 😱 Queer Panic, ✝️ Religion

Liberty or Death, History and Present

The American Revolution is the two decades between 1765 and 1783 that moved the British colonists to declare independence and establish the United States of America. Most Americans are familiar with battles like Lexington, Bunker Hill, Brooklyn, Fort Washington, and others – fewer are well-versed in the ideological and political movement that drove colonists to war.

The war itself lasted from 1775 until 1783, marked by first shots fired in the Battles of Lexington and Concord. It is viewed as America’s ‘first’ war since previous conflicts between colonists and Native Americans, the Spanish, and the French were under British control. The American Revolution is also a great example of the key point “history is subjective” – had American colonists lost the war with Britain, history detailing their struggles would have been altered or lost even if the United States eventually got its independence centuries later like Canada. Since the United States won the Revolutionary War, our accounts of it are written to depict revolutionaries as heroes rather than the traitors they were seen as by Britain.

The American Revolution is also one of our best examples of protest leading to action in North America – the next example won’t come for another hundred years through the Civil War. The current Trump era has been filled with questions on whether a second American civil war will break out due to the extreme ideological division inflamed by Make America Great Against rhetoric. What pushed American colonists to put their lives on the line for the sake of a better society? Until 1775, the colonists were a short fuse and a lot of gunpowder waiting to explode, but the sentiments then aren’t too far from what people are feeling today as the Trump administration plays heavily into fascism.

“…The war is inevitable and let it come! I repeat it, sir, let it come. It is in vain, sir, to extenuate the matter. Gentlemen may cry, Peace, Peace but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!”

Patrick Henry’s “Give me liberty or give me death!” speech delivered on March 23rd, 1775 to the Second Virginia Convention – one month before the start of the American Revolution.

Until the Battles of Lexington and Concord, colonists were divided on whether to take up arms against Britain. Patrick Henry was one of many who argued with British loyalists on the perceived safety of remaining part of the British Empire – his words alone didn’t spark the Revolution. Instead, the Revolution is infamously marked by the first shots fired at Lexington and Concord. History doesn’t remember whether it was the colonists or British soldiers that fired first, but the resulting battle sparked overwhelming support by colonists to join the cause for independence over the injustice. Once the fuse had been lit, there was no going back – today, we are in a similar state of unease that will be exacerbated over the coming years of the Trump administration. If individuals become desperate enough to die because life under the status quo is unbearable, the spark may finally be lit again.

The Escapades of Deborah Sampson

The adventures of Hannah Snell, published in The Female Soldier, who enlisted in the British army and Royal Marines as her brother-in-law during the 1740s gave rise to similar people assigned female at birth who wanted to fight for a higher cause despite gender-based barriers. In the United States, the beginning of these stories starts with Deborah Sampson – a Massachusetts-born woman who enlisted in the American Revolutionary Army as a man named Robert Shurtleff. Sampson served a year and a half in the Continental Army before being discharged by General Henry Knox and excommunicated by the First Baptist Church of Middleborough on the strong suspicion of “dressing in men’s clothes, and enlisting as a Soldier in the Army” and having “for some time before behaved very loose and unchristian like.”

At the very least, Sampson was an interesting person – after their discharge, they married Benjamin Gannett and had three children in Massachusetts. In 1797, Herman Mann published The Female Review, a semi-fictional biography of Sampson’s life as a soldier that included multiple romantic encounters between a cross-dressing Sampson and women. It’s noted that even if these romances are entirely fictional, their inclusion in a widely respectable book made these stories seem relatively acceptable despite the period. Most historians write Sampson as both heterosexual and cisgender since they resumed life as a woman after their military service – but it’s worth viewing their story as a genderqueer character that felt such passion for their country that they defied gendered roles of the church.

While Sampson is the most written female soldier during the Revolutionary War, they weren’t the only ones. Anna Maria Lane of Virginia was another notable example who served alongside their husband, and Sampson and Lane’s service inspired hundreds more during the later Civil War.

Rumors of Queer Debachery

Merrymount and the colonies in Massachusetts weren’t the only places where queer attitudes were forming. In the early days of America, Richmond hid a network of individuals who would be identified as gay today. Most of these folks have been disregarded by historians for having intimate same-sex relationships – this notion has been used by cisgender heterosexual historians to assert straightness throughout the ages. These historians would fume that it is a stretch to propose any of these individuals fostered queer sentiments, which is why it’s just as important to consider that possibility.

The values of colonial Americans are largely incompatible with our own today. Until recently, historians claimed intimate same-sex friendships were the product of the times. Today, people are more concerned that same-sex friendships will come across as queer due to anti-gay beliefs and toxic masculinity fostered during the Lavender Scare. Colonists could do anything short of sexual intercourse and not be considered homosexual since it was socially acceptable to be emotional. What if those men and women existed in a society where both emotionality and queerness were socially accepted? Without fears of execution and hell looming over them, they would have been likely to experiment with queerness common today – the only reason queer and transgender people ‘exist recently’ is because it is safe enough for them to be open.

In 1625, Richard Cornish was the first English colonist executed in the New World for sodomy for making a sexual advance on one of his crewmates in Virginia. Letters between Alexander Hamilton and John Laurens were purposely not published by Hamilton’s son J.C. for the sake of his father’s reputation, later commented on as romantic by Dr. Allan McLane Hamilton in the 1890s – despite that intimate same-sex friendship would have still been socially acceptable during McLane’s era.

Friedrich Wilhelm von Steuben was a German-born American officer who reformed the Continental Army but was ridiculed as being likely homosexual – who interestingly worked with his “ardent admirers” Alexander Hamilton and John Laurens. Steuben’s experiences differ from those of Lieutenant Frederick Gotthold Enslin, documented as the first United States soldier court-martialed for “attempting to commit sodomy” with another soldier in the Continental Army and told “never to return.” This contrast between Enslin and Steuben shows that while queerness was unacceptable in colonial America, the young United States was willing to look past Steuben’s affairs due to his military experience and class.

*Portrait of Friedrich Wilhelm von Steuben by Charles Willson Peale, 1780*

In 1771, eventual President John Adams was appointed as the attorney for Lendall Pitts against John Gray when Pitts injured Gray out of outrage when he found out the young woman he had been flirting with was actually a man. Even though the presiding judge Thomas Hutchinson and Adams tried to condemn Gray by citing a Massachusetts law from 1696 that prohibited crossdressing, the jury found Pitts at fault for the damages he inflicted on Gray. This is perhaps the earliest case of gay and trans panic as a legal defense in the Americas, even if it didn’t work in Pitts’s favor.

The young United States of America was infatuated with the governments and heroics of ancient Greece and Rome, which is why the foundational principles of our current democracy are misrepresented as Greek and Roman ideas rather than the more similar governments of Native Americans that inspired Benjamin Franklin. This tradition of obsession with Greece and Rome has followed us through the centuries – albeit ironically since both ancient Greece and Rome found queerness as socially acceptable before the Christianization that came with their downfall. Their teachers taught these great leaders as righteous, straight, and ultimately admirable – the reality of Greece and Rome’s queerness wouldn’t be uncovered for centuries. Under a Christian retelling of history, these American leaders followed and kept queer stories out of the history books at every possible turn.

Up until this point, British history was American history; British religion was American religion. The social movement that fueled the war for independence was based on the belief that Americans needed to carve out their own country, values, and history separate from Britain. William Blackstone’s Commentaries on the Laws of England was published for the first time in America in 1772, informing colonists of the deep crimes associated with queerness in his section on “crime against nature, committed either with man or beast.” Blackstone cited Leviticus 20:13 about “a crime not fit to be named; peccatum illud horribile, inter christianos non nominandum” with penalties as a crime against nature with “deeper malignity” than rape.

Rivington’s New-York Gazetteer, which was published throughout New England from 1773 until 1775, contained a story about Mary Frith on September 7th, 1775 under Curious Sketches of Singular Characters. While the story contains inaccuracies, it describes the real-world fence that ruled the London underworld as a cutpurse. Frith went by several names (Mary, Moll, and Mal) and lived an exceedingly eccentric life, and regularly ignored social boundaries by publicly dressing as a man, smoking a pipe (Frith is regarded as the ‘first female smoker of England’ since only men used pipes), and performed as a man on stage at the Fortune Theatre despite British law. The Gazetteer writes that Frith was “a woman of a maſculine ſpirit and make, who was commonly ſuppoſed to have been a hermaphrodite, practiſed, or was inſtumental to almoſt every crime and wild frolic which is notorious in the moſt abandoned and eccentric of both ſexes… It was at this time almoſt as rare a ſight to ſee a woman with a pipe, as to ſee one of the ſex in man’s apparel.”

AUTHOR’S NOTE: Old English often uses the letter ſ instead of “s” in modern English. The quotes used in this article are copied as much as possible according to their published text.

On the other side of America, Spaniards were regularly writing about the Native American communities they were trying to forcibly convert through their missions. On his expedition with Juan Bautista de Anza, Jesuit Father Pedro Font wrote: “Among the women I saw some men dressed like women, with whom they go about regularly, never joining the men. The commander called them amaricados, perhaps because the Yumas call effeminate men maricas. I asked who these men were, and they replied that they were not men like the rest, and for this reason they went around covered this way. From this I inferred they must be hermaphrodites, but from what I learned later I understood that they were sodomites, dedicated to nefarious practices. From all the foregoing I conclude that in this matter of incontinence there will be much to do when the Holy Faith and the Christian religion are established among them.” Francisco Palóu reported similar findings in 1777 among the missions he founded, “Two laymen arrived at the house of a convert, one of them in the usual clothing, but the other dressed like a woman and called by them a Joya [Jewel]… When they were rebuked for such an enormous crime, the layman answered that the Joya was his wife!”

The Life of the Public Universal Friend

One of the most notable transgender figures from the American Revolution was the Public Universal Friend (PUF), born Jemima Wilkinson in Rhode Island to a Quaker family. The Friend suffered severe illness (likely typhus) in 1776 at the age of 24 – upon recovering, they claimed they had died and been reanimated as a genderless evangelist upon their new name as the Friend. From that day onward, the Public Universal Friend shunned their birth name and gendered pronouns as they preached throughout New England.

The Friend purposely identified as neither male nor female. “I am that I am,” they replied when asked about their gender. When a man criticized the Friend for dressing in men’s clothing, they responded, “There is nothing indecent or improper in my dress or appearance; I am not accountable to mortals.” Given the time period, the Friend’s mannerisms infuriated others who took to writing scandalous papers on the Friend being a manipulative woman and fraudster. It’s important to note the prior experiences of nonbinary colonists before the Friend, like Thomas(sine) Hall – even though the Friend was disowned by the religious community they grew up in, their gender identity was accepted more as a preacher than Hall’s.

*A painting of the Public Universal Friend*

Their followers became the Society of Universal Friends, which followed a theology similar to Quakerism that stressed the importance of free will, opposition to slavery, and support of sexual abstinence. While the Society ceased to exist after the 1860s after the death of the Friend and their closest followers, they had founded the town of Jerusalem upon acquiring land in western New York. The Friend would preach sermons with long sections of scripture without the use of a Bible, and their theology resonated with Free Quakers and other individuals disillusioned by mainstream Quakerism during the revolutionary period. They taught that women should “obey God rather than men,” arguing that anyone regardless of gender could gain access to God through universal salvation. The Society called for the abolition of slavery with the Friend persuading followers to free enslaved people – which is why several formerly enslaved Black Americans joined the Friend’s congregation. Their religious meetings were kept public and housed and fed visitors of all backgrounds, including Native Americans.

At its height, the Society of Universal Friends had hundreds of followers – it’s estimated that around 300 people joined the Friend in Jerusalem alone, and their message reached thousands through their journeys in New England and the Mid-Atlantic. Their teachings on peace weren’t necessarily radical for the time given similar messages by other leaders throughout the First Great Awakening, but their nonbinary identity made their story unique.

Charlotte d’Éon: Transgender Spy

D’Éon (known as Charles, Charlotte, and Chevalière d’Éon de Beaumont) was a French diplomat, soldier, and spy who gathered intelligence against England and Russia after fighting in the Seven Years’ War. They were born into a poor noble family, leading them to study civil and canon law in Paris during the 1740s before later becoming appointed as a royal censor at the age of 30. D’Éon became a spy under the Secret du Roi employed by King Louis XV in 1756.

*Chevalier d’Éon wearing the chivalric Order of Saint Louis*

For over half of d’Éon’s life, they lived as a man – save for one account when d’Éon infiltrated the court of Empress Elizabeth of Russia as a woman. Despite likely being biologically male and being raised as a man, d’Éon claimed being assigned female at birth and wrongly raised male due to inheritance laws to the court of King Louis XVI in 1777. The court recognized d’Éon as legally female and permitted to return to France if d’Éon dressed appropriately in women’s clothing and remained in Tonnerre – later preventing Mademoiselle d’Éon from joining French troops in aid of the American Revolution.

Now, it’s important to note that this series is centered on US transgender history – d’Éon was not American, nor did she ever come to North America. However, her story did make it to the colonies – the Pennsylvania Ledger published a translation of d’Éon’s farewell letter to the public on January 28th, 1778. The Ledger wrote, “On Tueſday the firſt of July laſt, a judgement at the tribunal of the King’s Bench to decide my ſex. In conſequence I keep, with regret, my word with the publick, I leave with pain my dear England, where I believed I had found tranquillity and liberty, to retire to my native country, to be near to an Auguſt Maſter, whoſe protection and goodneſs will prove a greater aſſurance of tranquillity, than all the Magna Chartas of this Iſland… It will then be the proper time and place to offer all my reaſons againſt the three witneſſes that gave evidence on my ſex.” This lone publication comes right after d’Éon was recognized as a woman by France, but also establishes that d’Éon was known to American colonists – and many other newspapers and magazines published similar stories in the following years.

There’s a ton of information detailing d’Éon’s life – and since I don’t want to take away from American history, check out the following sources if her story and broader European transgender history interest you.

British Museum

History Channel

Lost in History

While both the stories on d’Éon and Mary Frith take place abroad, they’re still notable in the larger context of transgender American history. Until this point, there is little to zero mention of gender-diverse individuals in colonial America. Transgender history is instead gleaned through colonial studies on gender non-conforming Native Americans and the Europeans that resented them and the rare occasional court document taking an individual to trial for defying societal norms. In a period just as short as the Great Awakening, colonists have publications on Deborah Sampson, Mary Frith, the Public Universal Friend, and d’Éon – as well as numerous queer cisgender individuals. Why are these stories suddenly appearing in print?

TRANS HISTORY KEY POINT
History is censored. History is written by a minority who control the narrative. If the writers disagree with reality, they can literally rewrite history – after a certain point in time when no one is around to remember reality, their revised history will be left to tell the story.

Religious leaders of the time would have likely argued the influx of gender diversity was a product of sin, resulting from colonists becoming lax in their relationship with the divine after the Great Awakening. An alternative answer is that these stories were considered too inappropriate under British rule – so these stories were only able to be printed once the strictly policed presses of New England were controlled by Americans. In Europe, gender diversity was neither new nor necessarily uncommon even if it was condemned – it’s likely that British rulers purposely censored the information and literature sent overseas throughout the hundreds of years before colonists declared their independence.

Knowledge Check

Deborah Sampson, a woman from _____, enlisted in the American Revolutionary Army under the name Robert Shurtleff.
a. Virginia
b. Massachusetts
c. Georgia
d. Maine
True or False: Colonists were undecided on revolution until the Battles of Lexington and Concord.
Fill in the Blank: New England was home to _____, a genderless evangelist who grew up in a Rhode Island Quaker community.
The case Gray v. Pitts is considered to be one of the first instances of _____ in North America.
a. Jury Nullification
b. Set Precedent
c. Gay Panic
d. None of the Above
True or False: Charlotte d’Éon was a transgender French spy who assisted in the American Revolution.

ANSWER KEY

B / 2. TRUE / 3. THE PUBLIC UNIVERSAL FRIEND / 4. C / 5. FALSE

Trans Solidarity Project