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Homonormativity is the adoption of heteronormative ideals and constructs onto LGBT culture and identity. [1] [2] [3] It is predicated on the assumption that the norms and values of heterosexuality should be replicated and performed among homosexual people. [1] Those who assert this theory claim homonormativity selectively privileges cisgender homosexuality (that is coupled and monogamous) as worthy of social acceptance. [4]
The term "homonormativity" was popularized by Lisa Duggan in her 2003 critique of contemporary democracy, equality, and LGBT discourse. [5] Duggan draws from heteronormativity, popularized by Michael Warner in 1991, [6] and concepts rooted in Gayle Rubin's notion of the "sex/gender system" [7] and Adrienne Rich's notion of compulsory heterosexuality. [8] To place Duggan's views into political context and understand her perspective in framing these arguments in this manner, it is important to understand Duggan describes herself as a "commie pinko queer" feminist. [9]
Duggan writes, "homonormativity is a politics that does not contest dominant heteronormativity assumptions and institutions but upholds and sustains them while promising the possibility of a demobilised gay culture anchored in domesticity and consumption." [5] Catherine Connell says homonormativity "emphasises commonality with the norms of heterosexual culture, including marriage, monogamy, procreation, and productivity." [10] [11] Queer theorist David M. Halperin sees the values of heteronormativity replicated and privileged as LGBT visibility and civil rights become normalized, writing "the keynote of gay politics ceases to be resistance to heterosexual oppression and becomes, instead, assimilation...the drive to social acceptance and integration into society as a whole." [1]
Halperin says that the urbanization, gentrification and recapitalization of inner city queer areas and gay-ghettos contribute to the prevalence and privileging of established heterosexual norms. [12] Halperin has linked the HIV/AIDS epidemic and the advent of online dating as contributing to the displacement of LGBT people. [1] He also attributes the shift in political rhetoric, discourse, and attitude from liberation to assimilation as a further reinforcement of a homonormative binary. [1] [12]
Gayle Rubin's notion of "sex hierarchy" – that sees Western heteronormative society graduate sexual practices from morally "good sex" to "bad sex" – delineates the forms of homosexual behaviour that engenders conditional acceptance. [13] She writes, "Stable, long-term lesbian and gay male couples are verging on respectability [...] if it is coupled and monogamous, the society is beginning to recognize that it includes the full range of human interaction." [4] Rubin writes that these poles of acceptability and deviancy see a homonormative privileging of long-term gay couples over the bodies of transgender, non-binary, and promiscuous members of these groups, [14] and that "Individuals whose behaviour stands high in this hierarchy are regarded with certified mental health, respectability, legality, social and physical mobility, institutional support and material benefits." [13]
Homonormative discrimination is deployed similarly to heteronormativity. Social institutions and policies reinforce the presumption that people are heterosexual and that gender and sex are natural binaries. [15] However, Rubin writes that homonormativity functions to displace the exclusive hold heterosexuality has over normative behavior, instead selectively privileging cisgendered homosexuality (that is coupled and monogamous) as worthy of social acceptance. [4]
Among transgender people, Gerdes argues that homonormativity functions to selectively relegate identities and behaviors into sanctioned acts and ideals. [16] Rubin states that the replication of heterosexual norms – monogamy, white-privilege, gender binary – contribute to the stigmatization and marginalization of perceived deviant forms of sexuality and gender. [13] In the 1990s, transgender activists deployed the term "homonormative" in reference to intracommunity discrimination that saw an imposition of gay and lesbian norms over the concerns of transgender people. [17] During the AIDS epidemic in the United States, transgender people were often excluded from the gay and lesbian demonstrations held in the capitol and denied access to the healthcare initiatives and programs established to combat the crisis. [17] [18]
Transgender activist Sylvia Rivera spoke of her experiences campaigning for gay and trans liberation in the 70s and 80s, only to be stonewalled and ignored by those same people once their needs were met. [18] In a 1989 interview she said:
And the gay rights bill, as far as I'm concerned, you know, to me, the gay rights bill and the people that I worked with on the gay rights bill and when I did all the petitioning and whatnot, when the bill was passed... That bill was mine as far as I'm concerned. I helped word it and I worked very hard for it. And that's why I get upset when I give interviews and whatever, because the fucking community has no respect for the people that really did it. Drag queens did it. We did it, we did it for our own brothers and sisters. But, damn it, don't keep shoving us in the fuckin' back and stabbing us in the back and that's... And that's what really hurts. And it is very upsetting [...] And when we asked the community to help us, there was nobody to help us. We were nothing. We were nothing!
— Eric Marcus, Making Gay History: Interview with Sylvia Rivera, December 9th, 1989
Holly Lewis states that continued pressure for non-normative individuals "to conform to traditional, oppositional sexist understandings of gender" has resulted in homonormativity permeating the behaviors and identities of the LGBT community, [19] while replacing the radical past politics of the Gay Liberation Movement with goals of marriage equality and adoption. These are seen as conservative when framed against 70s/80s/90s LGBT activism. [10] [20] Homonormativity is perceived to stymie diversity and authenticity, with queer subcultures becoming commercialized and mainstreamed and political discourses structured around assimilation and normalization. [21] [19] [22]
This aspect of homonormativity has been called transnormativity. Evan Vipond describes transnormativity as "the normalization of trans bodies and identities through the adoption of cisgender institutions by trans persons," such that transgender identity upholds the sex and gender binary. [23] Transnormativity encompasses transmedicalism, basing transgender identity on the medicalized transition from one side of the gender binary to the other, de-legitimizing non-binary identity and transgender people without gender dysphoria. [24]
Politics and International Relations Lecturer at the University of New South Wales Penny Griffin says that politically homonormativity has been found to uphold, rather than critiquing, neoliberal values of monogamy, procreation and binary gender roles as inherently heterosexist and racist. [25] Griffin sees homonormative behavior intertwined with capitalistic world systems, with consumer culture and materialism functioning at its core. [26] Duggan asserts that homonormativity fragments LGBT communities into hierarchies of worthiness, and that LGBT people who come the closest to mimicking heteronormative standards of gender identity are deemed most worthy of receiving rights. She also writes that LGBT people at the bottom of this hierarchy (e.g. bisexual people, trans people, non-binary people, people of non-Western genders, intersex people, queers of color, queer sex workers) are seen as an impediment to this class of homonormative people realizing their rights. [27] [10] [28]
Andre Cavalcante says that as homosexuality becomes socially tolerated, representations of LGBT characters in film and television have come to reinforce strictures of cisgender, white, and binary authority. [29] Gay writer and director Ryan Murphy's sitcom The New Normal has been critiqued for its homonormative portrayal of queer culture and deemed "more damaging than entertaining." [30] Homonormative media representations are seen only as mimetic of heterosexual normality, reinforcing gay caricatures and "palatable adherents to cherished societal norms and dominant ideologies." [31] [32] Such representations, it is argued, omit the queer realities of non-white, non-binary LGBT people, papering over the lived experiences of variant identities and enforcing a "hierarchy by which individuals are expected to conform and are punished if they do not." [33]
While studies show having LGBT characters appearing in the media decreases prejudice among viewers, [34] many network, cable and streaming services still lack diversity or cross-"community" representation when portraying queer characters. [35] A 2015 GLAAD report profiling LGBT media representation found gay men (41%) still overwhelmingly featured as primary queer characters, despite increases in LGBT representation across a variety of sexual and gender identities. [35] More LGBT content was produced in the media in 2018. [12] According to GLAAD'S Annual Where We Are on TV Report, which records LGBTQ+ representation on television, the number of queer characters on TV shows rose 8.8%. [36] Queer people of color also saw an increase in screen time; they outnumbered white queer people on television for the first time in the report's history. [12] 1% of the population is intersex, so intersex people are almost completely omitted in the media, [37] with discourses of binary gender identity largely excluding and displacing those who do not fall into the two categories of sex and gender. [37]
Queer is an umbrella term for people who are not heterosexual or are not cisgender. Originally meaning 'strange' or 'peculiar', queer came to be used pejoratively against LGBT people in the late 19th century. From the late 1980s, queer activists began to reclaim the word as a neutral or positive self-description.
LGBTQ is an initialism of lesbian, gay, bisexual, transgender and queer or questioning. It is an umbrella term, broadly referring to all sexualities, romantic orientations, and gender identities which are not heterosexual or cisgender.
The word cisgender describes a person whose gender identity corresponds to their sex assigned at birth, i.e., someone who is not transgender. The prefix cis- is Latin and means on this side of. The term cisgender was coined in 1994 as an antonym to transgender, and entered into dictionaries starting in 2015 as a result of changes in social discourse about gender. The term has been and continues to be controversial and subject to critique.
Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of queer studies and women's studies.
Heteronormativity is the concept that heterosexuality is the preferred or normal sexual orientation. It assumes the gender binary and that sexual and marital relations are most fitting between people of opposite sex.
Biphobia is aversion toward bisexuality or people who are identified or perceived as being bisexual. Similarly to homophobia, it refers to hatred and prejudice specifically against those identified or perceived as being in the bisexual community. It can take the form of denial that bisexuality is a genuine sexual orientation, or of negative stereotypes about people who are bisexual. Other forms of biphobia include bisexual erasure.
Non-heterosexual is a word for a sexual orientation or sexual identity that is not heterosexual. The term helps define the "concept of what is the norm and how a particular group is different from that norm". Non-heterosexual is used in feminist and gender studies fields as well as general academic literature to help differentiate between sexual identities chosen, prescribed and simply assumed, with varying understanding of implications of those sexual identities. The term is similar to queer, though less politically charged and more clinical; queer generally refers to being non-normative and non-heterosexual. Some view the term as being contentious and pejorative as it "labels people against the perceived norm of heterosexuality, thus reinforcing heteronormativity". Still, others say non-heterosexual is the only term useful to maintaining coherence in research and suggest it "highlights a shortcoming in our language around sexual identity"; for instance, its use can enable bisexual erasure.
The following outline is provided as an overview of and topical guide to transgender topics.
Sexual attraction to transgender people has been the subject of scientific study and social commentary. Psychologists have researched sexual attraction toward trans women, trans men, cross dressers, non-binary people, and a combination of these. Publications in the field of transgender studies have investigated the attraction transgender individuals can feel for each other. The people who feel this attraction to transgender people name their attraction in different ways.
The gender binary is the classification of gender into two distinct forms of masculine and feminine, whether by social system, cultural belief, or both simultaneously. Most cultures use a gender binary, having two genders.
Feminist sexology is an offshoot of traditional studies of sexology that focuses on the intersectionality of sex and gender in relation to the sexual lives of women. Sexology has a basis in psychoanalysis, specifically Freudian theory, which played a big role in early sexology. This reactionary field of feminist sexology seeks to be inclusive of experiences of sexuality and break down the problematic ideas that have been expressed by sexology in the past. Feminist sexology shares many principles with the overarching field of sexology; in particular, it does not try to prescribe a certain path or "normality" for women's sexuality, but only observe and note the different and varied ways in which women express their sexuality. It is a young field, but one that is growing rapidly.
The questioning of one's sexual orientation, sexual identity, gender, or all three is a process of exploration by people who may be unsure, still exploring, or concerned about applying a social label to themselves for various reasons. The letter "Q" is sometimes added to the end of the acronym LGBT ; the "Q" can refer to either queer or questioning.
Sexuality and space is a field of study within human geography. The phrase encompasses all relationships and interactions between human sexuality, space and place, themes studied within cultural geography, i.e., environmental and architectural psychology, urban sociology, gender studies, queer studies, socio-legal studies, planning, housing studies and criminology.
LGBT linguistics is the study of language as used by members of LGBTQ communities. Related or synonymous terms include lavender linguistics, advanced by William Leap in the 1990s, which "encompass[es] a wide range of everyday language practices" in LGBT communities, and queer linguistics, which refers to the linguistic analysis concerning the effect of heteronormativity on expressing sexual identity through language. The former term derives from the longtime association of the color lavender with LGBT communities. "Language", in this context, may refer to any aspect of spoken or written linguistic practices, including speech patterns and pronunciation, use of certain vocabulary, and, in a few cases, an elaborate alternative lexicon such as Polari.
Queer heterosexuality is heterosexual practice or identity that is also controversially called queer. "Queer heterosexuality" is argued to consist of heterosexual, cisgender, and allosexual persons who show nontraditional gender expressions, or who adopt gender roles that differ from the hegemonic masculinity and femininity of their particular culture.
The following outline offers an overview and guide to LGBTQ topics:
Intersex people are born with sex characteristics that "do not fit the typical definitions for male or female bodies". They are substantially more likely to identify as lesbian, gay, bisexual, or transgender (LGBT) than endosex people. According to a study done in Australia of Australian citizens with intersex conditions, participants labeled 'heterosexual' as the most popular single label with the rest being scattered among various other labels. According to another study, an estimated 8.5% to 20% experiencing gender dysphoria. Although many intersex people are heterosexual and cisgender, this overlap and "shared experiences of harm arising from dominant societal sex and gender norms" has led to intersex people often being included under the LGBT umbrella, with the acronym sometimes expanded to LGBTI. Some intersex activists and organisations have criticised this inclusion as distracting from intersex-specific issues such as involuntary medical interventions.
Sexual diversity or gender and sexual diversity (GSD), refers to all the diversities of sex characteristics, sexual orientations and gender identities, without the need to specify each of the identities, behaviors, or characteristics that form this plurality.
Queer erasure refers to the tendency to intentionally or unintentionally remove LGBT groups or people from record, or downplay their significance, which includes lesbian, gay, bisexual, transgender, and queer people. This erasure can be found in a number of written and oral texts, including popular and scholarly texts.
Cisnormativity or cissexual assumption is the assumption that everyone is, or ought to be, cisgender. The term can further refer to a wider range of presumptions about gender assignment, such as the presumption of a gender binary, or expectations of conformity to gender roles even when transgender identities are otherwise acknowledged. Cisnormativity is a form of cisgenderism, an ideology which promotes various normative ideas about gender, to the invalidation of individuals' own gender identities, analogous to heterosexism or ableism.
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