The term “queer” in queer theory has some connection with the idea of that of homosexuality. The term queer is basically used as a slang for the term homosexual and other groups which are not considered by our so called cultural and sophisticated society as normal. This term is basically used as an umbrella term for the coalition of sexual identities which are considered to be marginalised in our educated and cultural society. It basically is a new branch of study which originated from the gay/lesbian studies. Further this branch of study of gay/lesbian grew out of feminist theory and feminist studies.
Yasmin Y. DeGout wrote an essay in the African American Review entitled, "Dividing the Mind: Portraits of Homoerotic Love in Giovanni's Room" (1992). In her essay, DeGouts argues that in his book, "Giovanni's Room", author James Baldwin depicts homoerotic love in two contrasting ways: as a natural yet tragic interaction between the protagonist and his love interest and as an atypical type of relationship caused by a result of David's past. DeGout supports her argument by, first, discussing society's views on homosexuality during the time period of Giovanni's Room as evidence of Baldwin's two depictions of homoerotic love. DeGout discusses the process of Baldwin's theme in his book and how his editor suggested that he destroy his manuscript,
Viola, Cesario, Olivia, and Duke Orsino together form a comedy with consistently homoerotic undertones that explores the fluidity of gender. Though queer theory is rarely explicit in works such as Shakespeare, it is critical to analyze older texts to gain a clearer picture of queer identity before modern
Is drag a radical political machination that can be used to denaturalise heterogeneous norms? Is drag is an object which casts a dense and expansive shadow from which implications of existing on the marginalised periphery of mainstream culture can be discerned? In this essay I seek to explore the motives and outcomes of drag, in Jennie Livingston’s documentary film Paris is Burning (1991), which records the activities of gay and transgender black and latino men aligned with the Harlem underground drag-ball circuit.
Like bi-antagonism, this term was created to call attention to the ways that prejudice against trans* people differ from prejudice against other queer people. There is often trans-antagonism in gay, lesbian, and bisexual communities, as well as straight communities. Gender identity is as fluid as sexual orientation, and diversity is the foundation of both” (The Anti-Oppression Network, 2014). Trans* - “(It is) an umbrella term that refers to all of the identities within the gender identity spectrum, including trans-gender, trans-sexual, transvestite, genderqueer, genderfluid, non-binary, genderfuck, genderless, agender, non-gendered, gender nonconforming, third gender, two-spirit, bi-gender, multi-gender, pangender, trans woman, and trans man” (The Anti-Oppression Network, 2014). Trans-gender – “(This is) an umbrella term, like trans for individuals who blur the lines of traditional gender expression….
The anonymous poet that writes Beowulf fills the poem with multiple aspects that exploit the queer theory, the first being the use of phallic symbols. Phallic symbols are different objects within the poem that could possibly represent a penis in aspect of its size and shape. Beowulf utilizes different objects that are used as phallic symbols and because of this, phallic symbols are one piece that could show that Beowulf was in fact a homosexual. The most prevalent
The film is weighted with numerous homophobic quotes such as, “But really, this is a great thing, even if straight guys might think it’s gross,” and “Having people think you’re gay is gross.” The sexual preferences of, in this particular instance, actual gay men are portrayed in a humiliating and demeaning manner. This film makes it seem as if one can get special treatment by proclaiming they are gay and abusing what is a struggle for this community. Contrasting to the constant objectification of women, members of the LGBTQ+ community have this struggle themselves. One of the newest additions to this film conundrum is G.B.F. (Gay Best Friend) (2013).
The article is based on how social construction theory is based on the idea of “natural,” rather than based on invariant result of the body, biology, or innate sex drive. Whiles essentialism in the study of sexuality as believe that a human behavior is “natural,” that is predetermined by genetic, biology, or physiological mechanism that doesn’t change. The perspective of moving away from essentialist framework that challenged the “natural” status, suggesting that human’s gender and sexuality is called into question. In the article, “Social Construction Theory: Problems in the History of Sexuality,” Carole Vance argues that social construction violates idealistic of ideology, and raise status question. In the article, he stated, “Social construction’s
In his 1994 paper, Claiming the Pardoner: Toward a Gay Reading of Chaucer's Pardoner's Tale, Steven F. Kruger begins with an intriguing reference to Allen Barnett's 1990 short-story Philostorgy, Now Obscure. Barnett, according to Kruger, understands the Pardoner to be "a voice that might angrily challenge or campily subvert the legacies of homophobia" (Barnett 118). Kruger, however, is skeptical of such an interpretation of the Pardoner, because of the homophobic way in which Chaucer wrote him. Thus, Kruger is concerned that if the Pardoner is "claimed", the modern gay community might involve themselves in this bigotry. In order to define the Pardoner's position in gay history and grasp Chaucer's intentions with this character, Kruger aims to understand medieval homophobia and homosexuality.
Sedgwick abounds in her statement saying that “the appropriate place for the critical analysis to begin is from the relatively decentered perspective of modern gay and antihomophobic theory” (Sedgwick 2008, 1). The prospect of Sedgwick, as it is that of Butler, is to deconstruct the models of thought that Western discourse has imposed upon cultures and individuals. Thus, according to the author, the epistemology of the closet is the: [i]dea that thought itself is structured by homosexual/heterosexual definitions, which damages our ability to think. The homo/hetero binary is a trope for knowledge itself. […] 20th century thought and knowledge is structured–indeed, fractured–by a chronic, now endemic crisis of homo/heterosexual definition […] Any analysis or understanding of any aspect of Western culture is incomplete and degraded if it does not incorporate a critical analysis of modern homo/heterosexual definition (Sedgwick 2008,
Kinsey’s continuum measures sexual orientation based off of experiences, affection, and desires ranging from being exclusively heterosexual to exclusively homosexual. Kinsey’s study allowed for the fluidity of sexual orientation to be measured and exist. I think hate crimes and homophobia stems from negative beliefs towards people regarding other’s preference. Hate crimes are the act of aggression and homophobia is bias against homosexuality. I think institutions along with other social structures impact people’s beliefs and influence these inequalities systemically.