Since the late 1980s, theories of Gender and Sexuality have redefined how we think about culture and society. Queer theory attempts to maintain a critique more than define a specific identity.Acknowledging the inevitable violence of identity politics, and having no stake in its own ideology, queer is less an identity than a critique of identity. In particular, queer theorists identified processes of consolidation or stabilization around some other identity labels (e.g. It is therefore class biased and also, in practice, only really known and referenced at universities and colleges (Malinowitz, 1993).An initial criticism on queer theory is that precisely ‘queer’ does not refer to any specific sexual status or gender object choice For example Halperin (1995) allows that straight persons may be ‘ queer,’ which some believe, robs gays and lesbians of the distinctiveness of what causes them to be marginalized. His critique of the white subject position of queer theorists is itself a testimony to the stability of the social order and the power of social categories to mark a particular kind of experience, of subjectivity and, in turn, of queer author. Foucault refuses to accept that sexuality can be clearly defined, and instead focuses on the expansive production of sexuality within governments of power and knowledge. He backs down the road of a decidedly sociological analysis of subject position and the self. men would spend many a night in bed together talking their hearts out, without the issue of sex arising in any way.” Kramer does not agree with this theory and believes that the notion the same-sex sexual relationships and experiences existed.Another criticism is that queer theory, in part because it typically has recourse to a very technical jargon, is written by a narrow elite for that narrow elite. Patrick Califia's published fiction also draws heavily on concepts and ideas from queer theory. Queer theory includes both queer readings of texts and the theorisation of 'queerness' itself. For example, Hollywood pursues the "straight" theme as being the dominant theme to outline what masculine is. They insist that the field of normalization is not limited to sexuality; social classifications such as gender, race and nationality constituted by a “governing logic” require an epistemological intervention through queer theory" (Green 2007).
However, on the topic of race, Jagose asserted that for a black lesbian, the thing of utmost importance is her lesbianism, rather than her race. In her later book, Butler makes it clear that performativity is not the same as is a repeated process that ultimately creates the subject as a subject.
Sedgwick’s examples of sexual variations that cannot be put into the discrete locations created by the binary set between heterosexuality and homosexuality give room to further analyze the way sex-gender identities are shaped and thought about.sexuality, is not an essential truth obtained from one’s body but something that is acted out and portrayed as “reality”. Queer theory’s origin is hard to clearly define, since it came from multiple critical and cultural contexts, including feminism, post-structuralist theory, radical movements of people of color, the gay and lesbian movements, AIDS activism, many sexual subcultural practices such as sadomasochism, and postcolonialism.
Butler’s work brings to light the creation of gender contesting the rigidity of the hierarchical binaries that exist and is what makes her work invaluable in queer theory.Analyzing with a queer perspective has the potential to undermine the base structure on which any identity relies on (although it does this without completely destroying or forsaking categories of identity), the theory has been understood to be just about questions of sexuality.
Kramer writes, “Godbeer is hell-bent on convincing us that two men in Colonial America could have exceedingly obsessive and passionate relationships (he called them, variously, ‘sentimental,’ ‘loving,’ ‘romantic’) . According to him, constructions of “the homosexual” are pitted against constructions of “The Child” in the modern West, wherein the former symbolizes the inevitability of mortality (do not procreate) and the latter an illusory continuity of the self with the social order (survives mortality through one’s offspring). Queer theorists challenged the validity and consistency of heteronormative discourse, and focused to a large degree on non-heteronormative sexualities and sexual practices.The term "queer theory" was introduced in 1990, with Eve Kosofsky Sedgwick, Judith Butler, Adrienne Rich and Diana Fuss (all largely following the work of Michel Foucault) being among its foundational proponents.Before the phrase “Queer Theory” was born, the term ‘Queer Nation’ appeared on the cover of the short-lived lesbian/gay quarterly Outlook in the winter 1991 issues. Adam Green argues that queer theory ignores the social and institutional conditions within which lesbians and gays live. © 2020 University of Illinois Board of Trustees For example, queer theory dismantles social contingency in some cases (homosexual subject positions) while recuperating social contingency in others (racialized subject positions). This allows queer theory to become interdisciplinary and thus create new ways of thinking in how sexuality shapes and is shaped by other factors. Rubin also argued against the feminist belief that through gender, sexuality was obtained or the belief that gender and sexuality are the same. Writers Allan Berube and Jeffrey Escoffier drove home the point that Queer Nation strove to embrace paradoxes in its political activism, and that the activism was taking new form and revolving around the issue of identity. Thus queer theory and AIDS become interconnected because each is articulated through a postmodernist understanding of the death of the subject and both understand identity as an ambivalent site.Queer theory is likened to language because it is never static, but is ever-evolving.
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