The text authored by Sommerville expounds on the historical and current use of the term queer in society. The term itself is relatively new, and it is stated that it only first appeared in the English language in the late 16th century and possibly borrowed from other German words.(188). The word, in my mind, as I have heard used is usually in two contexts. The first defines anything that deviates away from the norm and typically has no negative connotation. The second definition and relevant in this text study are its use in a derogatory manner to refer to people whose sexuality is "abnormal". The author of this book, however, seeks to pull the reader away from these narrow definitions and examines how the term "queer" has risen as a legitimate topic with numerous participants taking part in its scholarship. In essence, the use of this term does not merely refer to people who are gay, or lesbians, or have sexual identities other than the accepted heterosexuality, which is "sexual perverts" as they were popularly referred to during the Cold War. Historically in American culture, the term “remains volatile.” (Sommerville 188).
The text goes beyond the mere definition of this term it elaborates the significance of queer scholarship that challenges what the society conceives as normal. The author argues that it is no longer enough to fight for the civil rights of the gays because to do so, one has to place them in categories and classify them. Such led to the rise of this queer culture that is “not only a resistance to social norms or a negation of established values but a positive and creative construction of different ways of life.” (Sedgwick 1).
In the past, queer activism was a political movement geared towards teaching the society tolerance and acceptability of these individuals termed as "queers" by the heteronormal society. Queer activism thus is the active and confrontational movement against the society's perception of normality. They argue that they are not a minority group, neither are they rebelling against society but want to have recognition within society, they want to stop being viewed as freaks just because the society's idea of their normalization does not sit well with the neoconservatives. These are people who believe society should not and cannot adjust to the new normal. (Sommerville 189).
It is during the 1990s that scholarship in queering started and the queer theory came up. During this period, gay men and women adopted the term in a bid to eradicate the stigmatization that it carried. It was a way of taking away the weapon and trying to normalize it into a sort of harmless toy. This response where they adopted the use of the word queer to refer to themselves demonstrated a rebellion against the powerful heteronormative class they were fighting for recognition.
Queer theory as both Sommerville and Vasvari assert also includes such as aspects of feminist activism which challenges heteronormativity in society. Heteronormativity is defined as “the institutions, structures of understanding, and practical orientations that make heterosexuality seem not only coherent-that is, organized as sexuality- but also privileged.” (Berlant and Warner 548). The queer theory arose in the 1990s for those activists and scholars who felt that gay, lesbian and transgender studies failed to offer other dimensions of sexuality rather they only defined themselves within sexuality. Thus, it serves to fill in such complacencies. (Jagose 157). Siobhan in this article has also focused on the queer scholarship and activism within race and gender as well as class culture. These topics have been left unexplored in LGBT studies and such scholarship seeks to fill in this gap.
Sommerville acknowledges that queer scholarship and activism is not as active in this decade because of its divisive nature. Currently, there is no telling how the word will evolve or whether in a decade or so will still elicit the same feelings it does now. There is no accurate definition of queer theory and this leads to different schools of thought and finally the theory loses meaning along the way as these scholars become embroiled in defining it. Devising a theory requires that one also states the parameters of definition that will help one during the scholarship. Gender and sexuality seem to be the main parameters that define this theory, and while they may be used differently, the two are inseparable. Gender refers to the social norms associated with someone's biological sex and is typically set by the society. Tied to this is sexuality which encompasses that which the society terms abnormal.
However, the author has given a stern warning against rooting queer scholarship only in sexuality. Michel Foucault in his works as stated by the author has understated that these theorists would be missing the mark of their scholarship if they only focused on the sexuality paradigm of society in giving meaning to their theory. (Sommerville 189). It is so because he argues that sexuality is not something that was explored in earlier society when the term homosexual first made its appearance in American society around the 19th century. Queer scholarship then becomes about the deeper outlook on the heteronormative society and basing studies upon classifications present within this society. As mentioned earlier, Queer Nation became a separate faction from ACT UP due to friction about their agenda. While the LGBT community who are primarily defined on gender identity and sexual orientation fight for equality and civil rights, queers are interested in challenging the societal norms. Queer Nation, while it is now extinct, was not a political movement, they could not care less about the legalization of gay marriage and such social justices, they sought a kind of "walk a mile in my shoes" initiative. They did this by questioning why they should have to fight for their rights along the bases of sexual orientation and gender while the heterosexuals should enjoy these rights.
Queers want to experience the privileges they feel heteronormative people are accorded, and thus, the author argues the relevance of this text by encouraging scholars to cover the topic wholesomely. It includes looking at gender equality and feminism, class struggles, ethnic, religious and race and how they affect others in society. Once these areas are examined and how they relate to "identity and social status" (Sommerville 190) can one lay claim to having exhaustively studied queer theory. Queer theory is tied in with the feminist theory because it took and was loosely modeled after the feminist movement that blew up in the early 1980s. Women were asking for recognition and inclusion in society as key players and not merely its auxiliary members.
With this being said, some theorists have insisted that while it is not best to define these individuals only by their sexual orientation and identity, understanding sexuality is paramount. Judith Butler as she so puts that sexual differences between men and women are a result of "heterosexual matrix." She viewed gender as a performance which is reinforced in the heterosexual society.Thus, gender and sexuality should be studied together and include activism rooted in racial struggles as well in current American culture. Michel Foucault has further supported this idea where he elaborates that heterosexuality was accepted as the norm not because it is necessarily the usual but rather because when the roots of society were taking, it was not questioned. "Modern sexuality is a product of modern discourses of sexuality." (Stein and Plummer 183). It is, therefore, important to note that such knowledge cannot be just assumed while conducting such studies. They also note that sexuality consists of much more than sexual desire and one should not narrow their thinking in this manner while referring to sexuality. (Vasvari 5).
Queer theory and activism involve the intense campaign for the normalization of homosexuality, almost seeking to classify heterosexuality as the deviant orientation in society. It constitutes the major difference between gay rights activism where people simply ask for inclusion and to be accorded equal rights as straight people do while queer activism has almost no interest in that. It questions the fabric from which heterosexuality is constructed and seeks to turn it into the new normal.
Diana Fuss supports the idea that there can be more than one normal in the society. She explains, “The philosophical opposition between “heterosexual and “homosexual,” like so many other conventional boundaries, has always been constructed on the foundation of another related opposition: the couple “inside” and “outside”To the extent that the denotation of any term is always dependent on what is exterior to it." It becomes apparent that the queer theorists had a sound reason for pursuing their cause in trying to get recognized as normal within society and receive the same treatment the heteronormative individuals receive from society. They even go as far as to question that maybe heterosexuality is not normal. Such topics tend to be pervasive and draw widespread criticism that then manipulate the loopholes the theory could have. Eventually, such theories due to the lack of unified answers fall apart or just wither as the queer seems to have in America.
Queer theory, however, is not conclusive, and the word queer in its current use does not evoke the emotions it did in the 1990s when the movements began. Sedgwick even appears to be right when she called it a moment which eventually passes. In the late 1990s, there came up a myriad of scholars who alluded to the fact that the activism had passed, and they included Halperin and Halberstam. They argued that since the movement was geared towards rebelling against the heteronormative society as a whole, it might not have specific goals it wished to accomplish and along the way lost sight or became appropriated by the media and thus risked becoming passé or as I dare even say, "normal." (Sommerville 191).
The term queer has also been theorized by some also to include those who society has always treated as an abnormality. The subject of race and ethnicity makes it way at this juncture because one would argue that even though racial minority groups may lead the heteronormative life that society advocates for, they do not receive the same privileges as those who yield power in society. With it arises a new body of scholarship which Ferguson calls the “queer of color critique.” (qt. inSommerville 190). Power struggles among the classes ensue as a result and as mentioned, queer scholarship does not only study gender identity and sexuality but the whole realm of human social interaction.
Moreover, the queer movement has had to include racial and class struggle out of choice. The movement is made up individuals drawn from different ethnicities and backgrounds who are beside experiencing discrimination by their sexual orientation also deal is racism and sexism. It has been acknowledged that African Americans are not active participants in such movements especially today in America when there is a widespread outcry for social justice. These movements seem to take precedent over the queer activism.
In accordance to this, mainstream media has gone on to appropriate the term queer and somewhat remove its formerly negative usage. Such appropriation leads to an instance similar to "lost in translation" with numerous mainstream media adopting the name as a way of attracting new customers. It is usually an edgy and modern way of gaining market, and them term have been established as a mainstay in the media. It can be attributed to such shows as Queer as Folk, presented in both the British and American versions and Queer Eye for the Straight Guy. Such are trends that while they do not normalize homosexuality, they are no longer weighty in their vulgarity or insult capacity. (Wilson). While the adoption of such terms may seem progressive, they should not be taken as a solid indication of the acceptance of the people referred to, but it could only be for selfish economic reasons.
The queer theory and activism came up to break up artificial barriers put up by society mainly to go against heterosexuality are the only accepted norm. However, as more research has gone into the theory, it has emerged as convergence activism in America today that tackles various issues in society. I think it is safe to say that "queer" in America today although no longer popular or politically correct, is synonymous to "rebel." It is a harsh reality that the movement is no longer recognized as its proponents have since dropped out due to massive lack of participation by especially people of color. (Highleyman 117).
In conclusion, the author expresses his doubt whether the movement will be revived or die out. There is no definite future because its success relies on many factors and other struggles individual members may be facing that take precedent over recognition. It is particularly so as the literature I have referenced in this study provides the same murky and gray future for the movement. However, Highleyman (119) offers a solution to this dilemma. Since the convergence activism encompasses all current struggles including sexism, racism and sexual and gender discrimination, she suggests that, if one subscribes to the queer theory of going against the societal norms then sexism would only be solved if men are willing participants. They must acknowledge these issues and address them, racism can also be resolved and addressed by white people, and homophobia can also be solved by heterosexual members of the society.
Works Cited
Highleyman, Liz. Radical Queers or Queer Radicals? Queer Activism and the Global Justice Movement. From ACT UP To The WTO.
Jagose, Annamarie. Feminism’s Queer Theory. Feminism & Psychology. 2009. Web. 23 Feb. 2016.
Sommerville, Siobhan B. Keywords for American Cultural Studies. Ed. Burgett, Bruce and Hendler Glenn. New York: New York University, 2007.
Stein, Arlene and Plummer, Ken. “I Can’t Even Think Straight”: Queer Theory and the Missing Sexual Revolution in Sociology. Sociology Theory, Vol. 12, Issue 2 July, 1994. Web. 23 Feb. 2016.
Vasvari, Louise O. Queer Theory and Discourse of Desire. Comparative Literature Commons. Perdue University: Perdue University Press, 2006.
Wilson, Colin. Queer Theory and Politics. International Socialism. 11 Oct. 2011. Web. 23 Feb. 2016.
