According to the New Yorker, the Van Dykes were a microculture of nomadic lesbian separatists who roved around the US in vans (hence the collective and individual names) in the late 1970s. They were on a quest of sorts to explore the new frontier of lesbian culture. Interestingly, when the mainstream of lesbian feminists were building an orthodoxy position that female sexuality was inherently domestic, monogamous, and without power dynamics, the Van Dykes went in the opposite direction, developing a new sexual culture of what would today be called polyamory and sadomasochism.
During yet another fight among the Van Dykes over who was sleeping with whom, Heather recalls, Judith left in a huff and caught a ride to San Francisco. There she met the sex radicals Pat Califia and Gayle Rubin, who had started a lesbian sadomasochist group that they called Samois, for the house of torture in “The Story of O.” “She hooked up with those women and when she came back she said, ‘You’re going to love this,’ “ Van Dyke remembers. Judith was not mistaken: tofu quickly gave way to leather in the vans. The Van Dykes loved the drama of sadomasochism, the way it gave them license to play power games—which, really, they had been engaged in all along. For Heather Van Dyke, who had been a kind of lesbian Joseph Smith, driving around the continent looking for the promised land with a band of wives and ex-wives and future wives in tow, the idea of being explicitly dominant—a top, in the parlance of sadomasochism—was particularly appealing.
[…]
Lesbianism in the seventies had been configured as a loving sisterhood in which sex was less important than consciousness-raising. For many gay women, sadomasochism was an antidote to this tepid formulation. It was permission to focus on what turned them on, rather than what was politically correct, a way of appropriating the lust and power hunger that feminist doctrine had deemed male. “We’d been being egalitarian,” Lamar Van Dyke told me. “And suddenly we were over it.”
The Van Dykes even gave a SM workshop at the 1979 Michigan Womyn’s Music Festival, which in later years would be the site of many conflicts over the presence and visibility of BDSM.
