An Order in Formation: A History of the Australian Sisters of Perpetual Indulgence in the 1980s

In the early 1980s, the Australian gay community was navigating a complex socio-political landscape, marked by emerging liberation movements and the looming shadow of the AIDS crisis. Into this environment arrived the Sisters of Perpetual Indulgence, a strategic antipodean adaptation of the San Francisco model that introduced a novel form of street theatre, political activism, and community ministry that challenged both secular and religious norms. The Order's arrival represented a fusion of camp satire and serious social purpose, creating a visible and provocative presence in the fight against oppression and stigmatic guilt.

The Order’s foundational mission was articulated in its earliest manifestos, which codified a unique blend of spiritual service and anti-authoritarian performance. Their core tenets centered on a commitment to their community through public action and joyful subversion. This mission was explicitly defined in their dedication "to the promulgation of joy universal and the expiation of stigmatic guilt." They were not a simple drag act but a self-defined religious order committed to ministering to the gay community through visibility, ceremony, and direct support.

This narrative chronicles the formative first decade of the Australian Sisters of Perpetual Indulgence, focusing on the establishment and evolution of the foundational houses in Sydney and Melbourne. It traces their journey from informal gatherings to a formalized, structured Order; details their critical engagement with the burgeoning AIDS crisis; and explores the internal debates, conflicts, and governance structures that shaped their unique identity and enduring legacy.

2.0 Genesis and Early Foundations (1981-1985)

The establishment of the first Australian houses of the Sisters of Perpetual Indulgence marked the transplantation of a unique American activist model into a local context. This initial phase was characterized by informal organization and the gradual emergence of an independent, antipodean identity for the Order, laying the groundwork for the structured institution that would follow.

The foundational Australian houses were established in quick succession, beginning with the Sydney House in 1981. According to a contemporary account, the Sydney chapter was founded by Mother Inferior, Sister Sit on My Face, Sister Medusa, and seven novices. Their early work focused on satirical 'exorcisms' of public figures and institutions they deemed homophobic, including Fred Nile, Parliament House, and Neville Wran's house. The Melbourne House followed two years later, its genesis traced to the 1983 National Conference held in the city. The chapter was founded by Sister Outrage, who would later be known as Mother Lateral Thinking, and was soon joined by Sister Rosalie Insatiable.

The early gatherings of the Melbourne House were marked by an informal, communal spirit, as illustrated by a handwritten note from Mother Lateral Thinking dated 5 February 1985. The note invites a fellow Sister to a "nunchion" at Sister Second Coming's place, a casual social meeting that was a precursor to the more formal conventual meetings of later years. This period of organic growth and unstructured fellowship was essential in building the community bonds that would soon necessitate a more deliberate and codified organizational structure.

3.0 The Melbourne Reformation of 1986: Forging a Formal Order

The year 1986 proved to be a pivotal period of maturation for the Melbourne House. Faced with internal trials and the risk of "convent dissolvement," the Sisters embarked on a period of intense self-definition documented in their internal "epistles." This era, which they termed the "Reformation of 1986," saw a deliberate shift from a "disordered group of 'Motley' nuns to an Ordered Order," aimed at strengthening their mission and ensuring their survival.

The Rule and Life: Codifying the Sisterhood

The cornerstone of this reformation was the drafting of the "Rules of the Order," a formal manifesto for the Melbourne chapter, known as the "Convent of Saint Sexburga and Graceful Galah." This meticulous codification was not merely an exercise in bureaucracy, but a crucial act of self-preservation and mission-focus for a street-level activist group facing an existential health crisis; this level of internal ordering was a necessary prerequisite for their subsequent, more impactful external ministry. This document codified the Order's purpose, conduct, and structure with meticulous detail.

• Ministry and Purpose: The rules reaffirmed the Order's dedication to public manifestation and community work, stating their primary purpose was "to minister to their community" through the "promulgation of joy universal and the expiation of stigmatic guilt."

• Conduct and Behaviour: Strict guidelines were established for public engagement. Sisters were encouraged to challenge objectors "in debate but do so in a sisterly fashion" and were required to behave without "any un-sisterly fashion to any member of the community."

• Membership & Progression: A clear path to full membership was defined. An individual would begin as an Aspirant, then become a Postulant upon acceptance, receiving a black habit frock and scapula. After a period of instruction under the Novice Mistress, the Postulant would take formal vows to become a Novice, receiving a white veil. The final stage was Vestition, where a Novice took final vows and received the black veil of a full Sister.

• Organisational Hierarchy: The document established a distinct leadership structure with defined roles:

  • Mother Foundress: A lifetime, titular role bestowed upon Mother Lateral Thinking.

  • Mother: An elected position responsible for coordinating activities, arranging manifestations, and running the convent.

  • Novice Mistress: A senior sister appointed to guide and tutor Postulants and Novices.

• Inclusivity: To broaden participation, the rules formally created roles for non-habited members, including "Lay Sisters" who could participate in all activities without taking full vows, and "Little Brothers," cherished companions who shared in the life of the Order.

Leadership and Transition

The codification of rules coincided with a significant leadership transition. During a six-month absence of Mother Foundress, Mother Lateral Thinking, the internal stability of the Melbourne House became precarious. As a June 1986 newsletter stated, in that time "the Order stumbled on many occasions to the point of facing convent dissolvement." To rectify this, the collective made the decisive move to elevate the acting head, Surrogate Mother Sara Angelique, to the position of "lawful and true Mother of the Melbourne Chapter." This appointment was framed as a necessary step to move the Order "off shifting sands and onto the true path and firmer ground," marking a clear shift towards stable, functional leadership. This internal focus on structure and governance prepared the Order for a more robust and organized engagement with the wider community.

4.0 The Ministry in Practice: Community Engagement in an Age of AIDS

With their internal structure codified and their leadership renewed, the Sisters translated their formal rules into tangible community action. Their ministry was not an abstract theological exercise but was deeply embedded in the urgent social and health crises facing the gay community in the mid-1980s. Through public manifestations, ceremonial blessings, and direct support work, they became a visible and vital force.

The Order’s community engagement, documented extensively in their newsletters, spanned a wide range of activities:

• AIDS Activism & Support: The AIDS crisis was a central focus of their ministry. The Melbourne Sisters attended the A.I.D.S. Vigil and worked directly with the V.A.C. (Victorian AIDS Council) Safe Sex Sisters, distributing promotional materials at events like the 'Winter Daze Party.' They also attended a public meeting for the Gay Men's Community Health Centre to offer their formal blessing. In Sydney, the Sisters were active supporters of the Community Support Network (CSN), attending their 2nd birthday celebration and the graduation dinner for new carers, with several Sisters volunteering their time directly to the network.

• Public Blessings & Ceremonies: The Sisters used the rituals of the church for satirical and political ends. They performed "sundry exorcisms, Hims, blessings and absolutions" for the staff of the Australia Council and conducted a formal blessing of the Duke of Albany venue upon its opening. Their ability to blend the sacred and the profane created a powerful form of public theatre that both entertained and challenged audiences.

• Evangelical Outreach: Their outreach took many forms. Two Sydney Sisters addressed drama students at Milperra College of Advanced Education, where a tutor contextualized their work within the medieval 'Feast of Fools' tradition, a historical precedent for using religious satire to critique power. In Melbourne, Mother Inferior led an "evangelical tour" of La Trobe University, where sacred sites like the Gay room and the Agora lawn were formally blessed and "the evil spirits of homophobia were exorcised" from the campus. This engagement was not merely a lecture; it concluded with Sister Mary Whitehouse insisting that all students, particularly the males, hold hands while a prayer was offered, demonstrating the Sisters' use of ritual to playfully challenge homosocial boundaries.

These activities defined the Sisters' public-facing identity as a dynamic force for community building, health advocacy, and joyful, anti-authoritarian protest. Their work set the stage for navigating both broader community acceptance and specific instances of institutional conflict.

5.0 Growth, Governance, and Internal Debates

The Order's expansion beyond its foundational hubs in Sydney and Melbourne presented new challenges and complexities. This period of growth necessitated a more defined national structure and sparked crucial internal debates about identity, discipline, and purpose. As the Sisterhood evolved, it grappled with the tensions between maintaining a unified identity and allowing for regional autonomy.

An Interstate Order: The Motherhouse and Its Missions

To manage its growth, the Order formalized a national hierarchy centered on the Sydney House. The "Order of Service" document explicitly recognized the Sydney chapter as the "main house of our Order," with Mother Inferior as the ultimate authority for clarification on official matters. This structure created a clear system for expansion and governance.

House Type

Role/Relationship to Motherhouse

Motherhouse

The first and main house of the Order (Sydney), with ultimate authority.

Sisterhouse

An established house (e.g., Melbourne) that is obedient to the Motherhouse.

Daughterhouse

A newer convent created by a missionary Sister, recognizing the Sisterhouse and Motherhouse as heads.

Mission Order

A nascent group in a new location, guided by the Motherhouse until it can become a Daughterhouse.

Correspondence from Sister Monsterio Deliciosa Hysterica, who governed the mission in Maitland, documents this expansion. She notes the Sydney Motherhouse’s growing influence through missions in Perth (led by Sister Kategory) and Brisbane (with four postulants). Recognizing the need for unity across these dispersed groups, she proposed the creation of a national diary of events to foster a wider sense of the Order.

Defining the Faith: Debates on Purpose and Practice

As the Order grew, so did the need to articulate its core philosophy. In an article titled "WHY DO WE RUN AROUND DRESSED AS NUNS?", Sister Soixante-Neuf presented a clear, three-part rationale for their unique form of activism:

1. To highlight the oppression of women and gay people by the established churches.

2. To mock the strictness of church morality.

3. To act as clowns and entertainers to deliver a serious message that might not otherwise be heard.

Simultaneously, debates arose regarding "conventual discipline." An epistle from Sister Second Coming addressed the central tension between avoiding schism (as had occurred in San Francisco) and permitting "allowable variation" between houses. This was exemplified by minor but symbolic differences in terminology, such as the Melbourne House's use of "nunction" for meetings versus the Sydney House's "nuncheon," a debate over local vernacular and ritualistic consistency that demonstrated the tension between creating a unified national identity and preserving the unique cultural character of individual houses.

Conflict and Schism

The internal debates on purpose and discipline documented by Sister Soixante-Neuf and Sister Second Coming were not merely philosophical exercises; they reflected real-world tensions that ultimately culminated in both external confrontation and internal schism. In one notable instance of external opposition, the Melbourne Sisters and the visiting Mother Inferior were "banned" from attending a Stonewall Day event at a university. The exclusion, prompted by "the voice of one person raised in protest" on the organizing committee, was a significant shock to an Order that saw itself as central to the gay liberation movement. Despite the official ban on the Order, Mother Inferior attended and manifested on campus alone for a short time, a personal act of protest against the exclusion.

Internally, the Melbourne House experienced its own schism. Mother Sarah the Strict announced the formation of a splinter group, "The Strict Sisters Of Perpetual Indulgence." The stated reason for the split was a calling to express their beliefs "in a manner more becomming a NUN than an opressed race," suggesting a divergence in philosophy regarding the balance between sacred ritual and political protest. These growing pains were indicative of a vibrant and evolving movement grappling with its identity, purpose, and place within the broader community.

6.0 Conclusion: A Legacy of Joyful Subversion

The 1980s were a transformative decade for the Australian Sisters of Perpetual Indulgence. From informal gatherings of activists in Sydney and Melbourne, they evolved into a structured, multi-state Order with a codified set of rules, a clear hierarchy, and a defined mission. This formative period saw them establish a dual identity that was, and remains, central to their character: they were at once deeply serious community ministers engaged in the life-or-death struggle of the AIDS crisis, and simultaneously satirical, anti-authoritarian figures using the iconography of the church to subvert its power.

Their ministry was practiced not in cathedrals but on the streets, in gay bars, and at community health forums. They blessed, exorcised, protested, and fundraised, becoming an indelible part of the Australian LGBTQ+ landscape. By embracing the paradox of being queer nuns, they crafted a unique and powerful form of activism. Their legacy is one of joyful subversion—a movement that masterfully wielded faith, theatre, and humor, grounded in a disciplined and self-aware organizational structure, not merely to critique oppression, but to build a resilient and visible community in the ongoing fight for liberation.