Nykia Hannah-Blog #1-Jagose

I like to believe that I am immune from the “normative” mode of thinking. I pride myself on independent ideas and a complete rejection of mainstream social ideas. That being said, the Jagose reading assaulted my thinking and forced me to admit, albeit reluctantly, how intrinsically “normative” my thinking is. This type of self-analysis and dissection is not new to me; however, it has pushed me to realize that I may not be as self-aware as my previous claims.

As Jagose mentions the unremarkable representation of heterosexuality, I am intrigued. While I don’t regard heterosexuality as unremarkable, I am not inclined to spend my time reading “Heterosexual Theory” if there is such a thing. My awareness of a heterosexual norm is as honed as my awareness of the white norm in this country; yet, I find that I am more actively aware that I do not fit the latter. I spend minimal time thinking about my sexuality. I think about sexuality plenty as my senses are consistently filled with political statements abhorring or conversely celebrating it; however, I’m learning that my absence of thought regarding heterosexuality is precisely what makes my thinking normative. Take for example, the idea of white privilege or for the sake of this class, heterosexual privilege. Most heterosexuals do not consciously think of being privileged based solely on their sexuality just as most white people don’t think of being privileged based off of the color of their skin. Both sets of privilege are innate to their recipients. Parents don’t sit their children down and say, “because you are heterosexual, things in life may come easier for you;” yet, I am aware of several self-identified homosexuals who have had the opposing conversation with their parents.  

I am also intrigued by the way that the text distinguishes between homosexual behavior and homosexual identity. It is not breaking news that homosexual behavior has been around for a while. I would be hard pressed to find anyone who can’t at least name the ancient Greek men as active participants, yet, the idea of homosexual identity rather societally or self-imposed, differs greatly from the behavior. The interviews that Jagose cites make me think of the modern “DL” (down-low) phenomenon. There are hosts of people who engage in homosexual behavior who do not identify as homosexual. That being said, behavior is often seen as a characteristic of one’s identity. It ties into the (false) belief that perception is reality. Mothers teach their daughters to cross their legs, to wear appropriate clothing, and to speak with grace for fear that any behavior to the contrary will destroy how they are identified. The little girls who internalize this belief, grow up, and identify the women who wear pants, sit with their legs open, and use foul language as unsavory.

My preliminary analysis of Queer Theory is that it challenges us and the way that we think. It forces self-examination, societal examination, and cultural examination. Studying Queer Theory “correctly” requires honesty and a commitment to truth, even if your discoveries highlight a need for internal restructuring.