Speaker Note
Queer theory is defined as a field of post-structuralist critical theory that emerged in the early 1990s out of the fields of queer studies and women's studies. It challenges “essentialist notions of homosexuality and heterosexuality within the mainstream discourse and instead posits an understanding of sexuality that emphasizes shifting boundaries, ambivalences, and cultural constructions that change depending on historical and cultural context.” (Queer Theory, 2016) “To queer” means to consider “normal” sexuality as strange, to reconsider the notion heterosexuality as a natural social and sexual norm and advocate the notion of “non-straightness,” protesting agaisnt the hegemony of “straight” ideology. This focus on non-straightness makes queer theory assimilative, anti-essentialist, since when someone considers the realms of fantasy, the unconscious, suppression, and rejection, much that is seemingly considered “heterosexual” is easily defeated in the world of queer.
The work of Judith Butler (1990), “Gender Trouble”, strives to reject stable classification. It is featured by overuse of the concept of “performative” sexuality and gender identity. She stated that:
Gender is not the result of nature, it is socially composed.
Male and female behaviour roles are not the results of biological development, they are formed and reinforced by society through media and lifestyle.
Gender is a PERFORMANCE.
Exaggerated representations of masculinity and femininity cause “gender troubles.”
Eve Kosofsky Sedgwick (1990) was an American academic scholar in the fields of gender studies, queer theory (queer studies), and critical theory. Sedgwick published several books considered "groundbreaking" in the field of queer theory, including Between Men: English Literature and Male Homosocial Desire (1985), Epistemology of the Closet (1990), and Tendencies (1993). Her critical writings helped create the field of queer studies. According to her research, sexual identity is guided by:
The minoritizing view – certain individuals are truly born gay and only those born with the “deviant” traits share an interest in them.
The universalizing view – there is no stable erotic identity; everyone is bisexual in his mind and body.
John Hoffman (2012) published an article devoted to the queer theory, called “Sharing Our Way toward Equality: Social Media and Gay Rights”. In this article he shared the following ideas:
“Social media is about storytelling, and so is the movement toward LGBT equality”. (Hoffman, 2012) Different projects enabled LGBT people to share their individual stories. Personal stories of LGBT couples are widely spread over social media.
Social media encourages people to share their opinion and thus influence the LGBT status. Networks, as he says, break down boundaries between gay people and those whom we can consider allies or as friends.
“Civil rights movements require mobilization of diverse groups and social media excels at this.” (Hoffman, 2012) Different social media movements have been used to assemble LGBT supporters. They use different social media (Facebook, Twitter, etc.) for live streams from different events or for support.
“The kids are alright, and the kids are on social media.” (Hoffman, 2012) The generation gap in support for homosexual marriage exists even among conservative political and religious groups. Less than one-third of all Republicans do not favor gay and lesbian marriages, compared to half of Republican Millennials.
“Hope is viral.” (Hoffman, 2012) The stories which were the most viral and popular are inspiring, which behavioral economists define as “an opening and broadening of the mind.” (Hoffman, 2012) Besides, positive content and positive emotions have turned out to be more viral than negative ones. “Social media helps people connect with others who are experiencing common situations and those connections foster hope.” (Hoffman, 2012)
The work of Larry Gross (1991), “Out Of The Mainstream” is devoted to the queer theory and the influence of social media, particularly, television on gender presuppositions and beliefs. As far as the scholar is concerned, television upholds dominant ideology and “normalizes” them. Minority positions that challenge status quo are not ignored, but discredited. Homosexual/queers positions challenge societal gender roles. Stereotyping is present in depictions of queerness. TV movies are aimed at straight audiences. In order to resist these tendencies, Gross believes that we must ignore mass media, overthrow them and represent ourselves as we are and as we treat ourselves.
References
Butler, J. (1990). Gender trouble: Feminism and the subversion of identity. New York: Routledge.
Gross, L. (1991). Out of the Mainstream:. Journal of Homosexuality, 21(1-2), 19-46. Retrieved March 27, 2016.
Hoffman, J. (2012). Sharing Our Way toward Equality: Social Media and Gay Rights. Nonprofit Quarterly. Retrieved March 27, 2016, from http://nonprofitquarterly.org/2012/05/14/sharing-our-way-toward-equality-social-media-and-gay-rights/
Queer theory. (n.d.). Retrieved March 28, 2016, from https://faculty.washington.edu/mlg/courses/definitions/queer.htm
Sedgwick, E. K. (1990). Epistemology of the Closet.
