Queer theory: Difference between revisions

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 Carruthers|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.<ref>{{cite book |last1=Carruthers |first1=Charlene |title=Unapologetic: A Black, Queer, and Feminist Mandate for Radical Movements |date=2018 |publisher=Beacon Press |location=Boston, Massachusetts |isbn=978-0807019412 |page=10 |url=https://www.charlenecarruthers.com/unapologetic}}</ref> 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.<ref>{{cite book |last1=Muñoz |first1=Jose Esteban |title=Cruising Utopia: The Then and There of Queer Futurity |date=2009 |publisher=[[NYU Press]] |location=New York City |isbn=978-0814757284}}</ref> An [[Intersectionality|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.<ref>{{cite journal |last1=Miller |first1=Jennifer |title=Chapter 1: Thirty Years of Queer Theory |url=https://milnepublishing.geneseo.edu/introlgbtqstudies/chapter/thirty-years-of-queer-theory/#footnote-809-41 |website=Milne Library |publisher=Pressboks}}</ref>

 

 

Intersectionality recognizes that complex identities and social categories form from "structured multiple oppression."<ref>{{cite journal |last1=Gray |first1=John |last2=Cooke |first2=Melanie |title=Intersectionality, Language and Queer Lives |journal=Gender and Language |date=2018 |volume=12 |issue=4 |pages=401–415 |doi=10.1558/genl.37393 |s2cid=149945891 |url=https://discovery.ucl.ac.uk/10066658/1/Gray_Intersectionality%20language%20and%20queer%20lives.pdf|doi-access=free }}</ref> Therefore, the personal identities of intersectional people are inherently political.<ref>{{cite book |last1=Reed |first1=T. V. |title=The Art of Protest: Culture and activism from the civil rights movement to the streets of Seattle |date=2005 |publisher=[[University of Minnesota Press]] |location=Minneapolis, Minnesota |isbn=978-1517906214 |pages=75–102}}</ref> 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.<ref>{{cite book |last1=Duggan |first1=Lisa |editor1-last=Castronovo |editor1-first=Russ |editor2-last=Nelson |editor2-first=Dana D. |title=Materializing Democracy: Toward a Revitalized Cultural Politics |date=May 2002 |publisher=Duke University Press |location=Durham |isbn=978-0-8223-8390-1 |pages=175–193 |chapter=The New Homonormativity: The Sexual Politics of Neoliberalism}}</ref> 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.<ref>{{cite book |last1=Jones |first1=Tiffany |title=Euphorias in Gender, Sex and Sexuality Variations: Positive Experiences |date=2023 |publisher=Palgrave |location=Cham |url=https://library.oapen.org/bitstream/handle/20.500.12657/61860/1/978-3-031-23756-0.pdf }}</ref> 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 (philosophy)|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.