Something to Stand On, by Cailin Osborne

Words, undeniably, have meaning. Living in a world where in a matter of moments one’s words can become permanent (at least within the limits of the human understanding of the word) archival history, I feel it is sometimes easy to ignore the weight of this truth. In an age when unreflective, spontaneous thoughts are frequently and casually cast out into the social atmosphere through a variety of communications mediums unknown to the generation before us, words are far from sacred. Building on the shoulders of theories and movements that came before us, queer theories deal with both the power of identity, particularly in regards to the language we use, and the limitations. “Queerness” though complex and multi-faceted, is indefinitely definitely by challenging norms. When identities form around the notion, though, can we still become complacent with norms created in a new space? The expansive ground this term covers is both problematic and inviting, but in any event inspires conversation. The real threat to furthering these conversations, though, is the devaluing of language. Though originally stated by Karl Marx about Capitalism at large, fair would it be, too, to conclude that with invasive nature of new means of communication and our growing societal need to incessantly, passively consume it, “All that is solid melts into air, all that is holy is profaned.” Particularly coming from the position as an aspiring ally to the lgbtqia+ community but someone relatively lacking in personal experience to speak from on these matters, but also as a general principle, I believe that the ability to openly claim identifies is a basic human right. While requiring engaging with social constructs, which seemingly contradicts the dedication within queer theories to uphold fluidity, these constructs have very real implications in our lives. Furthermore, if society is going to thrust oppressive restrictions on certain populations, then it is crucial that these groups have the ability to reappropriate these ideas, including language. Ultimately, though, no matter whether members of a given community choose to embrace or denounce labels, choice is crucial. Beyond that, even, is the necessity of being intentional with our words and our actions- a choice that truly does define the norms embedded in American culture today (which is the only narrow lens I can speak from). The bare minimum in continuing these complex investigations of queer identities, both from inside and outside perspectives, is a willingness to respect the impact and significance of language. 

Author Donald Hall speaks repeatedly on the power of reclaiming oppressive fear and repackaging it with power. After a shocking avalanche of indifference erupted in the U.S. after the outbreak of the AIDS epidemic, which devastated the lgbtq+ community in the 80’s, a movement fighting for queer visibility came with beautiful vengeance. Embrace the mantra, “We’re here, we’re queer, get used to it!” unapologetic displays of taboo sexuality accompanied the bold choice to embrace a biting derogatory term inflicted by oppressors and poke fun at their malice shaped the movement. Only after these events did the academy begin working to provide a theoretical backing for these tactics. Toying with the fear of sexuality that deviates from norms is catching, queer theorists began to use “queer” as a verb to represent these strategies aimed toward complicating norms. While it is important to acknowledge the order of this progression, it would be remiss of me to say that one of these occurrences is less important than the other. A unique tragedy within the realm of structural violence is a lack of representation of members of marginalized groups on all platforms, including in academic literature. It is of utmost importance that issues of power, privilege, and identity are explored and granted credibility in the academic world. This is not to say that these stories would be invalid otherwise, but rather to say that they deserve to be heard by everyone. 

Our never-ending task as those seeking to promote a just world is to reconcile theoretical ideals with the practical realities of life. For example, within the realm of food, on an ideological level it is just to support local, organic farming efforts, or other sustainably sourced healthy food vendors so as to promote a food system that is just to the earth, laborers, and consumers alike. However, on a practical level we cannot condemn a single mom who opts to stop by McDonalds to grab dinner for her kids after working a double shift. When it comes to identity we must not be so hard pressed to defy norms and abandon convention on principle that we betray our desire to engage, and feel like a part of something. The concept of sexual identity, as Hall asserts early on in his book “Queer Theories,” is a “useful and powerful construct,” but “is also an artificial and limited one.” Identities in this category exist only in reference to our current systems and language, but this is not to say they are not significant. The concept of queerness, and identifying it both in history and in the present, hold a great deal of significance in one’s ability to understand oneself, as well as to build community, and ultimately to not feel alone- a transformative feeling I believe we all deserve. We have the right to empowerment through language, to make solid once again words that have melted to air, finding the means to validate our own existence, and our own ground to stand on.