Queer theory

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Queer theory is a field of post-structuralist critical theory [1] [2] [3] that emerged in the early 1990s out of queer studies (formerly often known as gay and lesbian studies) and women's studies. [4]

Contents

The term "queer theory" is broadly associated with the study and theorization of gender and sexual practices that exist outside of heterosexuality, and which challenge the notion that heterosexuality is normal. [5] Following social constructivist developments in sociology, queer theorists are often critical of what they consider essentialist views of sexuality and gender. Instead, they study those concepts as social and cultural phenomena, often through an analysis of the categories, binaries, and language in which they are said to be portrayed.

History

Informal use of the term "queer theory" began with Gloria Anzaldúa and other scholars in the 1990s, themselves influenced by the work of French post-structuralist philosopher Michel Foucault, [6] who viewed sexuality as socially constructed and rejected identity politics. [7] Teresa de Lauretis organized the first queer theory conference in 1990. David Halperin, an early queer theorist, writes in his article "The Normalization of Queer Theory" that de Lauretis' usage was somewhat controversial at first, as she chose to combine the word "queer" which was just starting to be used in a "gay-affirmative sense by activists, street kids, and members of the art world," and the word "theory" which was seen as very academically weighty. [8] In the early 1990s, the term started to become legitimized in academia. [6]

Although it is an academic discipline that gained traction within academia, queer theory's roots can also be traced back to activism, with the reclaiming of the derogatory term "queer" as an umbrella term for those who do not identify with heteronormativity in the 1980s. [9] This would continue on in the 1990s, with Queer Nation's use of "queer" in their protest chants, such as "We're here! We're queer! Get used to it!" [10] [9]

Other early queer theorists include Eve Kosofsky Sedgwick, Michael Warner, Lauren Berlant, Judith Butler, and Adrienne Rich. [6] [ page needed ]

Definition

The term "Queer" itself intentionally remains loosely defined in order to encompass the difficult-to-categorize spectrum of gender, sexuality and romantic attraction. Similarly, queer theory remains difficult to objectively define as academics from various disciplines have contributed varying understanding of the term. At its core, queer theory relates to queer people, their lived experience and how their lived experience is culturally or politically perceived, specifically referring to the marginalization of queer people. This thinking is then applied to various fields of thinking. [11]

Queer theory and politics necessarily celebrate transgression in the form of visible difference from norms. These 'Norms' are then exposed to be norms, not natures or inevitabilities. Gender and sexual identities are seen, in much of this work, to be demonstrably defiant definitions and configurations.

— Jay Stewart [12]

In an influential essay, Michael Warner argued that queerness is defined by what he called 'heteronormativity'; those ideas, narratives and discourses which suggest that heterosexuality is the default, preferred, or normal mode of sexual orientation. Warner stated that while many thinkers had been theorising sexuality from a non-heterosexual perspective for perhaps a century, queerness represented a distinctive contribution to social theory for precisely this reason. Lauren Berlant and Warner further developed these ideas in their seminal essay, "Sex in Public". [13] Critics such as Edward Carpenter, Guy Hocquenghem and Jeffrey Weeks had emphasised what they called the 'necessity of thinking about sexuality as a field of power, as a historical mode of personality, and as the site of an often critical utopian aim'. [14] Whereas the terms 'homosexual', 'gay' or 'lesbian' which they used signified particular identities with stable referents (i.e to a certain cultural form, historical context, or political agenda whose meanings can be analysed sociologically), the word 'queer' is instead defined in relation to a range of practices, behaviours and issues that have meaning only in their shared contrast to categories which are alleged to be 'normal'. Such a focus highlights the indebtedness of queer theory to the concept of normalisation found in the sociology of deviance, particularly through the work of Michel Foucault, who studied the normalisation of heterosexuality in his work The History of Sexuality . [15] [16]

In The History of Sexuality , Foucault argues that repressive structures in society police the discourse concerning sex and sexuality and are thus relegated in the private sphere. [16] As a result, heterosexuality is normalized while homosexuality (or queerness) is stigmatized. Foucault then points out that this imposed secrecy has led to sexuality as a phenomenon that needs to be frequently confessed and examined. [16] Foucault's work is particularly important to queer theory in that he describes sexuality as a phenomenon that "must not be thought of as a kind of natural given which power tries to hold in check" but rather "a historical construct." [16] Judith Butler extends this idea of sexuality as a social construct to gender identity in Gender Trouble: Feminism and the Subversion of Identity , where they theorize that gender is not a biological reality but rather something that is performed through repeated actions. [17]

Because this definition of queerness does not have a fixed reference point, Judith Butler has described the subject of queer theory as a site of 'collective contestation'. They suggest that 'queer' as a term should never be 'fully owned, but always and only redeployed, twisted, queered from a prior usage and in the direction of urgent and expanding political purposes'. [18] While proponents argue that this flexibility allows for the constant readjustment of queer theory to accommodate the experiences of people who face marginalisation and discrimination on account of their sexuality and gender, [19] critics allege that such a 'subjectless critique', as it is often called, [20] runs the risk of abstracting cultural forms from their social structure, political organization, and historical context, reducing social theory to a mere 'textual idealism'. [21]

Analysis of same-sex partnerships

Queer theory deals with the micro level — the identity of the individual person, the meso level — the individual in their immediate groups such as family, friends, and work, and the macro level — the larger context of society, culture, politics, policies and law. Accordingly, queer theory not only examines the communities surrounding the queer people, but also the communities they form. Same-sex living communities have a significant priority in the formation of a queer theory. The standard work of Andreas Frank, Committed Sensations, [22] highlights comprehensively the life situation of coming out, homosexuality and same-sex communities to the millennium.

Queer theory and communication studies

As an interdisciplinary concept, queer theory is applied to different disciplines, including communication studies and research. It was introduced to the field of communication through Jeffrey Ringer's Queer Words, Queer Images: Communication and the Construction of Homosexuality in 1994, which offered a queer perspective to communication research findings. [9] [23] Queer theory has also contributed to communication research by challenging the heteronormative society's notions of what's considered deviant and taboo—what is considered normative and non-normative. [24]

Queering family communication

Queer theory's interdisciplinarity is evident in its application in and critique of family communication. One of the criticisms regarding family communication is its focus on "mainstream" families, often focusing on heterosexual parents and children. [9]

Although more studies on family communication have started to include nontraditional families, critical rhetorical scholar Roberta Chevrette [25] argues that researchers continue to look at nontraditional families, including families with openly queer members, from a heteronormative lens. [26] [9] That is, when studying LGBTQ+ families, many scholars continue to compare these families to their cis-heterosexual counterparts' norms. As Chevrette writes, "Queering family communication requires challenging ideas frequently taken for granted and thinking about sexual identities as more than check marks." [26]

Chevrette describes four ways that scholars can "queer" family communication: (1) revealing the biases and heteronormative assumptions in family communication; (2) challenging the treatment of sexuality and queerness as a personal and sensitive topic reserved for the private sphere rather than the public; (3) interpreting identity as a socially constructed phenomenon and sexuality as being fluid in order to expose the ways gender roles and stereotypes are reinforced by notions of identity and sexuality as being fixed; and (4) emphasizing intersectionality and the importance of studying different identity markers in connection with each other. [26]

Queer theory in philosophy

In the field of philosophy, Queer Theory falls under an adjacent category to Critical Disability Theory and Feminist theory for their similar approaches in defending communities discriminated against by questioning a societal status quo. Although all three are distinct fields of study, they all work towards a common activist goal of inclusion. [27]

Critical Disability Theory is a comprehensive term that is used to observe, discuss and question how people marginalized due to a difference in their social context (such as physical or mental disability as well as any other difference that would cause them to be othered in society) are treated in society. [27]

Lens for power

Queer theory is the lens used to explore and challenge how scholars, activists, artistic texts, and the media perpetrate gender- and sex-based binaries, and its goal is to undo hierarchies and fight against social inequalities. [28] Due to controversy about the definition of queer , including whether the word should even be defined at all or should be left deliberately open-ended, there are many disagreements and often contradictions within queer theory. [28] In fact, some queer theorists, like Berlant and Warner [29] and Butler, have warned that defining it or conceptualizing it as an academic field might only lead to its inevitable misinterpretation or destruction, since its entire purpose is to critique academia rather than become a formal academic domain itself. [30]

Fundamentally, queer theory does not construct or defend any particular identity, but instead, grounded in post-structuralism and deconstruction, it works to actively critique heteronormativity, exposing and breaking down traditional assumptions that sexual and gender identities are presumed to be heterosexual or cisgender. [6] [30]

Intersectionality and queer theory

The concept of queer theory has emerged from multiple avenues that challenge the definition of normality. However, institutions often tend to prioritize one marginalized group over others, resulting in limited social change. As activist Charlene A. Carruthers describes in her book Unapologetic, it is important to imagine "alternative economics, alternative family structures, or something else entirely" from an imagination of cross-sectional communities – such as her stance as a Black queer feminist. [31] Imagination is a crucial aspect of queer theory. It is a tool for creating new worlds that are currently not viable for underrepresented or oppressed communities, prompting a transformative stance to current norms. [32] An intersectional approach decentralizes queer theory and thus shifts power to a more radical set of narratives, aligning with the definition of Queerness itself: challenging prominent, white, and heterosexual discourses. [33]

According to critical theorist Daniel J. Gil De Lamadrid, intersectionality can be used to examine how queer identity is racialized as normatively white, and the intersectional stigma and resistance that comes from such racialization. [34]

Intersectionality recognizes that complex identities and social categories form from "structured multiple oppression." [35] Therefore, the personal identities of intersectional people are inherently political. [36] Groups such as the Human Rights Campaign have previously employed this understanding in formal rights advocacy for Queer legal protection. However, Queer theorists and activists like Lisa Duggan have noted that such groups prioritize the voices of some groups over others by focusing on specific identities like "gay middle-class men" rather than complex and intersectional ones. [37] They have emphasized the importance of intersectionality in Queer discourse and activism. New directions in Queer intersectionality include Jones' "euphorias" studies showing intersectional differences in diverse LGBTIQA+ peoples' experiences of happiness. [38] Specifically, Jones found that happiness was often used as a reward for performance of intersectional normativity; those who were lesbian and yet also cisgender and mothers were more likely to experience euphoric moments even in discriminatory settings. However, LGBTIQA+ people who had "other othered" identities such as disabilities were less likely to report experiencing euphoria. Jones argues being euphorically Queer should not presume typical happiness narrative arcs and should make room for negativity; Queer diverse people will need to critique society and critique critique of society but can still be euphoric about being Queer and intersectional.

Criticisms

According to Adam Isaiah Green, a professor at the University of Toronto, queer theory might be doing a disservice to the study of queer people for, among other reasons, unduly doing away with categories of sexuality and gender that had an explanatory role in their original context. He argues that for instance the lesbians documented in Cherry Grove, Fire Island [39] chose to identify specifially as either "Ladies", "Dykes" or "Postfeminists" for generational, ethnic and class reasons. While they have a shared sexuality, flattening their diversity of identity, culture and expression to "the lesbian community" might be undue and hide the social contigencies that queer theory purports to forground (race, class, ethnicity, gender). [40]

According to Joshua Gamson, due to its engagement in social deconstruction, it is nearly impossible for queer theory to talk about a "lesbian" or "gay" subject, as all social categories are denaturalized and reduced to discourse. [41] Thus, according to Adam I. Green, queer theory can only examine discourses and not subjectivities. [40]

A recurring criticism of queer theory, which often employs sociological jargon, is that it is written, according to Brent Pickett, by a "small ideologically oriented elite" and possesses an evident social class bias. It is not only class biased but also, in practice, only really referred to at universities and colleges. [42]

For some feminists, queer theory undermines feminism by blurring the boundaries between gendered social classes, which it explains as personal choices rather than consequences of social structures. [43]

Bruno Perreau, the Cynthia L. Reed Professor of French Studies at the Massachusetts Institute of Technology, discusses various facets of the French response to queer theory, from the mobilization of activists and the seminars of scholars to the emergence of queer media and translations. Perreau sheds new light on events around gay marriage in France, where opponents to the 2013 law saw queer theory as a threat to French family. Perreau questions the return of French Theory to France from the standpoint of queer theory, thereby exploring the way France conceptualizes America. By examining mutual influences across the Atlantic, he seeks to reflect on changes in the idea of national identity in France and the United States, offering insight on recent attempts to theorize the notion of “community” in the wake of Maurice Blanchot's work. Perreau offers in his book a theory of minority politics that considers an ongoing critique of norms as the foundation of citizenship, in which a feeling of belonging arises from regular reexamination of it. [44]

Queer theory in online discourse

One of the ways queer theory has made its way into online discourse is through the popularity of Adrienne Rich's 1980 essay "Compulsory Heterosexuality and Lesbian Existence". Rich's theory regarding compulsory heterosexuality (or comp-het)—the socio-cultural expectation that women must be attracted to men and desire a romantic heterosexual relationship [45] —inspired the creation of the "Lesbian Masterdoc", a 30-page Google Document originally written in 2018 by Anjeli Luz, a Tumblr user who was in the midst of questioning her own sexuality as a teenager. [46]

Katelyn McKenna and John Bargh's studies of online groups consisting of marginalized groups found an interesting phenomenon called "identity demarginalization" — how participation in a group consisting of people with shared marginalized identity can lead to a higher level of self-acceptance, which could lead to eventually coming out to their friends and family. [47]

Online groups and interactions also contribute to normalizing queerness and challenging heteronormativity by serving as a networked counterpublic. Sarah Jackson, Moya Bailey, and Brooke Foucault Welles' discourse analysis of the hashtag #GirlsLikeUs shows how trans women have used the hashtag to build community in ways that normalize being trans and offering counter-narratives to the often stereotypical and caricatured portrayal of trans people's lives in popular mainstream media. [48]

See also

Related Research Articles

<i>Queer</i> Umbrella term for people who are not heterosexual or not cisgender

Queer is an umbrella term for people who are not heterosexual or are not cisgender. Originally meaning 'strange' or 'peculiar', queer came to be used pejoratively against LGBT people in the late 19th century. Beginning in the late 1980s, queer activists, such as the members of Queer Nation, began to reclaim the word as a deliberately provocative and politically radical alternative to the more assimilationist branches of the LGBT community.

Queer studies, sexual diversity studies, or LGBT studies is the study of topics relating to sexual orientation and gender identity usually focusing on lesbian, gay, bisexual, transgender, gender dysphoric, asexual, queer, questioning, and intersex people and cultures.

Heteronormativity is the concept that heterosexuality is the preferred or normal sexual orientation. It assumes the gender binary and that sexual and marital relations are most fitting between people of opposite sex.

<span class="mw-page-title-main">Biphobia</span> Aversion to bisexual people

Biphobia is aversion toward bisexuality or people who are identified or perceived as being bisexual. Similarly to homophobia, it refers to hatred and prejudice specifically against those identified or perceived as being in the bisexual community. It can take the form of denial that bisexuality is a genuine sexual orientation, or of negative stereotypes about people who are bisexual. Other forms of biphobia include bisexual erasure.

"New queer cinema" is a term first coined by the academic B. Ruby Rich in Sight & Sound magazine in 1992 to define and describe a movement in queer-themed independent filmmaking in the early 1990s.

<span class="mw-page-title-main">Non-heterosexual</span> Sexual orientation other than heterosexual

Non-heterosexual is a word for a sexual orientation or sexual identity that is not heterosexual. The term helps define the "concept of what is the norm and how a particular group is different from that norm". Non-heterosexual is used in feminist and gender studies fields as well as general academic literature to help differentiate between sexual identities chosen, prescribed and simply assumed, with varying understanding of implications of those sexual identities. The term is similar to queer, though less politically charged and more clinical; queer generally refers to being non-normative and non-heterosexual. Some view the term as being contentious and pejorative as it "labels people against the perceived norm of heterosexuality, thus reinforcing heteronormativity". Still, others say non-heterosexual is the only term useful to maintaining coherence in research and suggest it "highlights a shortcoming in our language around sexual identity"; for instance, its use can enable bisexual erasure.

Queer theology is a theological method that has developed out of the philosophical approach of queer theory, built upon scholars such as Marcella Althaus-Reid, Michel Foucault, Gayle Rubin, Eve Kosofsky Sedgwick, and Judith Butler. Queer theology begins with the assumption that gender variance and queer desire have always been present in human history, including faith traditions and their sacred texts such as the Jewish Scriptures and the Bible. It was at one time separated into two separate theologies: gay theology and lesbian theology. Later, the two theologies would merge and expand to become the more general method of queer theology.

<span class="mw-page-title-main">Michael Warner</span> American literary critic, social theorist

Michael David Warner is an American literary critic, social theorist, and Seymour H. Knox Professor of English Literature and American Studies at Yale University. He also writes for Artforum, The Nation, The Advocate, and The Village Voice. He is the author of Publics and Counterpublics, The Trouble with Normal: Sex, Politics, and the Ethics of Queer Life, The English Literatures of America, 1500–1800, Fear of a Queer Planet, and The Letters of the Republic. He edited The Portable Walt Whitman and American Sermons: The Pilgrims to Martin Luther King, Jr.

Sexuality and space is a field of study within human geography. The phrase encompasses all relationships and interactions between human sexuality, space and place, themes studied within cultural geography, i.e., environmental and architectural psychology, urban sociology, gender studies, queer studies, socio-legal studies, planning, housing studies and criminology.

LGBT linguistics is the study of language as used by members of LGBT communities. Related or synonymous terms include lavender linguistics, advanced by William Leap in the 1990s, which "encompass[es] a wide range of everyday language practices" in LGBT communities, and queer linguistics, which refers to the linguistic analysis concerning the effect of heteronormativity on expressing sexual identity through language. The former term derives from the longtime association of the color lavender with LGBT communities. "Language", in this context, may refer to any aspect of spoken or written linguistic practices, including speech patterns and pronunciation, use of certain vocabulary, and, in a few cases, an elaborate alternative lexicon such as Polari.

Queer heterosexuality is heterosexual practice or identity that is also controversially called queer. "Queer heterosexuality" is argued to consist of heterosexual, cisgender, and allosexual persons who show nontraditional gender expressions, or who adopt gender roles that differ from the hegemonic masculinity and femininity of their particular culture.

<span class="mw-page-title-main">Compulsory heterosexuality</span> Social vision of heterosexuality as the natural inclination or obligation

Compulsory heterosexuality, often shortened to comphet, is the theory that heterosexuality is assumed and enforced upon people by a patriarchal and heteronormative society. The term was popularized by Adrienne Rich in her 1980 essay titled "Compulsory Heterosexuality and Lesbian Existence". According to Rich, social science and literature perpetuate the societal belief that women in every culture are believed to have an innate preference for romantic and sexual relationships with men. She argues that women's sexuality towards men is not always natural but is societally ingrained and scripted into women. Comphet creates the belief that society is overwhelmingly heterosexual and delegitimizes queer identities. As a result, it perpetuates homophobia and legal inequity for the LGBTQ+ community.

Roderick Ferguson is Professor of Women's, Gender, and Sexuality Studies and American Studies at Yale University. He was previously professor of African American and Gender and Women's Studies in the African American Studies Department at the University of Illinois, Chicago. His scholarship includes work on African-American literature, queer theory and queer studies, classical and contemporary social theory, African-American intellectual history, sociology of race and ethnic relations, and black cultural theory. Among his contributions to queer theory, Ferguson is credited with coining the term Queer of Color Critique, which he defines as "...interrogat[ion] of social formations as the intersections of race, gender, sexuality, and class, with particular interest in how those formations correspond with and diverge from nationalist ideals and practices. Queer of color analysis is a heterogeneous enterprise made up of women of color feminism, materialist analysis, poststructuralist theory, and queer critique." Ferguson is also known for his critique of the modern university and the corporatization of higher education.

Homonationalism is often seen as the favorable association between a nationalist ideology and LGBT people or their rights, but is further described as a systematic oppression of queer, racialized, and sexualized groups in an attempt to support neoliberal structures and ideals.

Queer of color critique is an intersectional framework, grounded in Black feminism, that challenges the single-issue approach to queer theory by analyzing how power dynamics associated race, class, gender expression, sexuality, ability, culture and nationality influence the lived experiences of individuals and groups that hold one or more of these identities. Incorporating the scholarship and writings of Audre Lorde, Gloria Anzaldúa, Kimberlé Crenshaw, Barbara Smith, Cathy Cohen, Brittney Cooper and Charlene A. Carruthers, the queer of color critique asks: what is queer about queer theory if we are analyzing sexuality as if it is removed from other identities? The queer of color critique expands queer politics and challenges queer activists to move out of a "single oppression framework" and incorporate the work and perspectives of differently marginalized identities into their politics, practices and organizations. The Combahee River Collective Statement clearly articulates the intersecting forces of power: "The most general statement of our politics at the present time would be that we are actively committed to struggling against racial, sexual, heterosexual, and class oppression, and see as our particular task the development of integrated analysis and practice based upon the fact that major systems of oppression are interlocking. The synthesis of these oppressions creates the conditions of our lives." Queer of color critique demands that an intersectional lens be applied queer politics and illustrates the limitations and contradictions of queer theory without it. Exercised by activists, organizers, intellectuals, care workers and community members alike, the queer of color critique imagines and builds a world in which all people can thrive as their most authentic selves- without sacrificing any part of their identity.

LGBT erasure refers to the tendency to intentionally or unintentionally remove LGBT groups or people from record, or downplay their significance, which includes lesbian, gay, bisexual, transgender, and queer people. This erasure can be found in a number of written and oral texts, including popular and scholarly texts.

Queer ecology is the endeavor to understand nature, biology, and sexuality in the light of queer theory, thus rejecting the presumption that heterosexuality and cisgenderedness constitute any objective standard. It draws from science studies, ecofeminism, environmental justice, and queer geography. These perspectives break apart various "dualisms" that exist within human understandings of nature and culture.

Scholarship on nationalism and gender explores the processes by which gender affects and is impacted by the development of nationalism. Sometimes referred to as "gendered nationalism," gender and nationalism describes the phenomena whereby conceptions of the state or nation, including notions of citizenship, sovereignty, or national identity contribute to or arise in relation to gender roles.

Homonormativity is the adoption of heteronormative ideals and constructs onto LGBT culture and identity. It is predicated on the assumption that the norms and values of heterosexuality should be replicated and performed among homosexual people. Those who assert this theory claim homonormativity selectively privileges cisgendered homosexuality as worthy of social acceptance.

Bisexual theory is a field of critical theory, inspired by queer theory and bisexual politics, that foregrounds bisexuality as both a theoretical focus and as an epistemology. Bisexual theory emerged most prominently in the 1990s, in response to the burgeoning field of queer theory, and queer studies more broadly, frequently employing similar post-structuralist approaches but redressing queer theory's tendency towards bisexual erasure.

References

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  37. ↑ Duggan, Lisa (May 2002). "The New Homonormativity: The Sexual Politics of Neoliberalism". In Castronovo, Russ; Nelson, Dana D. (eds.). Materializing Democracy: Toward a Revitalized Cultural Politics. Durham: Duke University Press. pp. 175–193. ISBN   978-0-8223-8390-1.
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  39. ↑ Newton, Esther (1993). Cherry Grove, Fire Island : sixty years in America's first gay and lesbian town. Internet Archive. Boston : Beacon Press. ISBN   978-0-8070-7926-3.
  40. 1 2 Green, Adam Isaiah (2002). "Gay but not queer: Toward a post-queer study of sexuality" . Theory and Society. 31 (4): 521–545. doi:10.1023/A:1020976902569. S2CID   140739910 . Retrieved 2020-11-07.
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  44. ↑ Perreau, Bruno (2016). Queer Theory, The French Response. Stanford, CA: Stanford University Press. ISBN   978-1-5036-0044-7.
  45. ↑ Rich, Adrienne (1980). "Compulsory Heterosexuality and Lesbian Existence" . Signs. 5 (4): 631–660. doi:10.1086/493756. ISSN   0097-9740. JSTOR   3173834. S2CID   143604951.
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