Identity and Discourse: Queer Theory

Dennis Altman is his essay, “Rupture or Continuity? The Internalization of Gay Identities,” examines the process both internally and externally of developing modern gay identity. He begins his essay discussing the very term modern and postmodern. For Altman, these terms are synonyms and can essentially be used interchangeably. It seems, in today’s world especially, these terms are even more interchangeable. He feels “most people live in an intermediate position between tradition and (post)modernity, and structures of sex and gender reflect the ambiguities and contradictions that this intermediacy imposes”. It is the constant pull between tradition and modernity that allows for the uncertainty that surrounds the modern gay identity. I can’t help but feel with the dense filtration system that is social media the ideas of

Altman uses this idea of a fluctuating world to discuss the ease to which the term gay has become globalized and homogenized. He writes, “It has become fashionable to point to the emergence of the ‘global gay’”. For Altman, the idea of “global gay” is something that has developed through the globalization of the Western World. Altman believes the infiltration of the Western World into the daily lives of its fellow global citizens has essentially hindered the ability to define the modern gay. Altman challenges this globalization by positing the question “Is there . . . a universal gay identity linked to modernity Altman ponders if the globalization of the Western world enables the creation of a possible “common consciousness and identity” or whether the “globalism and consumerism create individualism and greater life choices, which consequently lead to the emergence of Western-style identities and identity politics.”   I think what he’s saying is the impact of globalization is not simply reflected in the economic and political workings of the non-Western world, but is also impacting the way people living in these countries develop identities. For Altman, the gay community is where he focuses his effort and I think with a great deal of effectiveness.

For Altman, one of the biggest challenges facing contemporary identity formation and sexuality lies in finding the “balance between tradition and modernity.” Sexuality, as explained by Altman, is a complex mechanism involving the “varied ways in which biological possibilities are shaped by social, economic, political, and cultural structures.” It seems the hybridity present in the non-Western world, due to global capitalism and globalization, has put the native at the intersection of two worlds. To me, it is this intersection that inhibits the development of true identities. If tradition lays claim to certain characteristics being masculine/feminine or hetero/homosexual but modernity believes different the native is left essentially pulled between two poles. This constant ambivalence is something that is seen not just in sexuality formation but in several other aspects of native life (gender, culture, etc.). Having read and explored Postcolonial literature further this semester, aside from destroying and pimping land and resources, one of the biggest evils perpetrated by the colonizer was the absconding of native identity, thus plaguing the natives with this sense of uncertainty and loss.

As the essay progresses, Altman references a number of cultures that are influenced by the Christian tradition and its definition of sexuality and gender. Areas of the pacific islands are dealing with the imported Christian ideals that limit the definition of gay to a strict format. Altman also suggests that the Western world’s perception of the gay community globally is skewed. He writes, “Western romanticism about the apparent tolerance of homoeroticism in many non-Western cultures disguises the reality of persecution, discrimination, and violence”.

After laying out the perceptions of gay among the many cultures of the world, Altman begins to develop this idea of a “modern” gay identity. Referencing the advent of the separation and domination of homosexual/heterosexual identity, Altman quotes George Chauncey who writes, “The most striking difference between the dominant sexual culture of the early twentieth century and that of our own era is the degree to which the earlier culture permitted men to engage in sexual relations with other men, often on a regular basis without requiring themselves—or be regarded by others—as gay.” I found this particular quote fascinating because of the way it highlights the completely arbitrary nature of language and labels. If there was no word or label for sexuality, what happened that required one to develop? Altman uses this quote to illuminate that to be gay in the modern world “is to take on a particular set of styles and behaviors.” Altman feels the modern gay is essentially limited by social constructs to act and live a certain way.

Having highlighted the limitations set by the cultural standards of being gay, Altman moves to a resolution. He starts by outlining the characterization of the modern homosexual. He writes “(1) a differentiation between sexual and gender transgression; (2) an emphasis on emotional as much as on sexual relationships; (3) the development of public homosexual words.” He continues to stress the ability of the modern gay individuals “to identify as homosexual without rejecting the conventional assumptions of masculinity or femininity.” For Altman this is one the “distinguishing features of modern homosexuality.” It seems, for Altman, the ability to identify as a homosexual and not immediately face a stigmatized mold that haunted the gay community in the early and mid-twentieth century is a landmark change in the community.

Altman continues throughout the remainder of his essay to discuss the specific experiences of individuals and their experiences of sexuality around the world. In doing this, Altman looks at the impact of the economy on the ideology and consciousness of the world. All of this left me with the idea that as the world changes, as people begin to develop and cultures change over time, the very definitions we as a society label groups and people with also change. Altman feels “the ever-expanding impact of (post)modern capitalism is clearly redrawing traditional sex/gender order.” Understanding the impact of globalization and having read this article, coupled with my knowledge of Judith Butler really helped me understand just how socially constructed so much of the world truly is.

Understanding the social barriers people construct on a cultural basis and looking at Gema Perez-Sanchez’s article “Transnational Conversations in Migration, Queer, and Transgender Studies: Multimedia Storyspaces” allowed for an even deeper understanding of the arbitrary nature of gender/sex/orientation labeling. While discussing several artistic mediums, Perez-Sanchez attempts to encourage the North American audience to engage with “work produced by Spain by those queer, gender-queer, and transgender groups left out of the mainstream gay and lesbian political agendas.” To Perez-Sanchez, and I must agree, the above mentioned groups are often times underrepresented even in the gay community. She writes that inhabiting a transsexual body limits a person with medical and legal barriers. It seems the ability to develop an identity as a transgender individual is increasingly challenging because of the lack of understanding within the community. Perez-Sanchez refers to these particular groups as “gender outlaws.”

To illuminate the struggles of the “gender outlaws,” Perez-Sanchez enlists the historical impact of specific laws and amendments in Spain. While I must admit the language within the essay did prove to be a little bit of a hindrance to my understanding of the laws, Perez-Sanchez, I feel, did an excellent job of utilizing her own voice to convey her message. Stumbling through some of the Spanish, I came the understanding that while the legalization of same-sex marriage was a monumental movement in Spain, it did little to help those on the gender fringe. I liked how Perez-Sanchez gave essentially two reasons for this amendment. (1) The diligent work of those people suffering under the old law; (2) the longing of Spain to maintain a certain image of progressiveness among the European countries. These two reasons sort of summed up the reasons for all changes—people working hard and people eventually realizing the problems are unjust and demonizing the people/country that perpetuate such a problem.

Perez-Sanchez continues to express the many moments of resistance the transgender community presented to the Spanish government. It is through this lobbying and resistance the gender laws of Spain were amended. These amendments, however, as Perez-Sanchez points out, are not sufficient changes that allow the rights of transgender individuals to truly develop agency within the community as a whole. I really enjoyed her look at the power of naming and labels in defining the person. By referencing the identification cards and how augmenting certain words and endings allows for a completely different interpretation of a person, Perez-Sanchez illuminate the completely arbitrary nature of language and signs.

She continued to build on the power of words when she discussed the two documentaries depicting transgender lives. Comparing the isolationist depiction of Her Name Was Steve to the empowering, embracing portrayal of “El camino de Moises,” Perez-Sanchez stresses the importance in effectively portraying the lives of transgendered individuals. By depicting the transgendered individual as an outcast plagues with isolation and despair, the film makers are stigmatizing the entire concept of transgendered individuals. When “El camino de Moises” depicts the life of a transgendered individual as welcoming and compassionate, Perez-Sanchez believes, the struggle for independence and agency is better understood as a comprehensive struggle for solidarity among all people.

I think throughout both pieces the power of language and discourse is truly emphasized. It is language that allows for the labeling and marginalization of certain people within a community. Even though language is arbitrary, the power it possesses is irrevocable. After reading these pieces it is abundantly clear that discourse shapes who we are as individuals . . . each of us is constructed.