The Rural Studio is a design and build architectural program at Auburn University in Alabama. The studio was co-founded by Samuel Mockbee and D.K. Ruth in 1992 with the mission of building an “architecture of decency” for families in Alabama’s Black Belt region that lacked access to stable and permanent housing. The studio utilizes found, discarded, and donated materials to craft innovative housing solutions and public spaces in and around Hale County—a region that has played a historic role in the state as the seat of King Cotton in the antebellum south; it has since seen economic disinvestment leave it ruined, and has notoriously claimed the tittle of one the country’s poorest counties. The Rural Studio aspires to confronting this historical legacy head-on by building private and public structures throughout the county at little to no cost to its citizens. This thesis brings the work of the studio into conversation with queer theories of metronormativity and anti-urbanism as developed by theorists including Judith Halberstam and Scott Herring. I develop the architectural practices of the studio and its relationship with its clients as a queer structure of feeling that challenges contemporary architectural values with its insistence on rural, vernacular building solutions—this, I claim, is parallel to self-identified rural queers who live in the country and defy metronormative and urbane conceptions of LGBT identity. By deconstructing modern, metropolitan definitions of queerness, I seek to expand the mantle of queerness to include the clients of the Rural Studio, as well as rural-identified queers who consider the country as an inherent aspect of their queer identity. By dissecting the geographic and temporal characteristics of the urban/rural dialectic, I attempt a rapprochement of rural space and queerness as such, disabusing the notion that to be queer is to be urban. Tracing the intersectional political alliances at the heart of the Rural Studio’s design-build process, I hope to view the studio’s work as a queer organizational model for marginal subjects— one that confronts the twin legacies of Queer and Southern history—through the production of strange and intersectional political and social alliances in rural spaces.
At one level, my interest in the historical experiences of queers in the South reflects a desire to create a narrative that would allow me to bring the seemingly disparate parts of my identity together, if only for a textual moment. Yet I am leery of this desire for synthesis, for given the normative definitions that coalesce around “the South” and “southern,” (i.e., the South as more racist, sexist, heterosexist, etc. than the rest of the country), this desire seems suspect. I have had to ask myself what this “togetherness” would symbolize. Is reconciliation necessary, desirable, or even possible? The impulse to distance myself from dominant definitions of southern seems as suspect as the desire to create a definition of southern that could include me, however. Is this impulse a wish for a benign vision of my regional identity–one that would place me outside the oppressive structures of power that shape normative definitions of southern? Is it a search for a place of innocence? Whom would a potential reconciliation serve, and whom would it serve best? And perhaps most important (to return to the issue of my own assumptions about what constitutes “southern”) who is this “we” I wish to make visible?
– Donna Jo Smith
“From back porches to back woods, we navigate these spaces as lesbian, gay, bisexual, transgender, and queer people. We are pregnant high school drop outs, sex workers, closeted and not closeted preachers, first-generation immigrants, DREAMERS, sons and daughters of slaves and sharecroppers and migrant farm workers, unemployed and underemployed college graduates living with our parents and not living with our parents, trans people hitching rides and carpooling two to four hours to the closest clinics, country dyke mamas wearing flannel and wearing heels, and high femme gay boys working at gas stations and in hospitals. We sow seeds, we work in factories, we teach young people, we volunteer at the county Fire and EMT stations, and we serve coffee at the local dinner or dive. We came up in trailer homes on cinder blocks, in old falling down farm houses sitting in fields miles away from anything, or in towns with one grocery store and what seems like half a doctor’s office.
This is life in the country, on the back roads, in rural counties and small towns in the American South. There is no one rural queer experience. We come from every walk of life across this great land that is filled with both a haunting and resilient legacy.”
-Southerners on New Ground, Small Town Crossroads Report 2014
If metropolitan lesbians and gay men had in fact succeeded in wiping out power in relationships, all we would have to do is enjoy our egalitarian practice and let everyone else in on the secret. But that is far from the case. The prevailing sex— gender system, we have every reason to know, is geared to the production of hierarchy and, as part of that, to the production of anxious, unhappy and violent people. It produces us and our psychic lives—straights and gays—and it is not going to leave us alone. It is a liberal-bourgeois delusion to suppose that ‘private’ space can be somehow innocent of and protected from the real world. In actuality, none of the power hierarchies that I have been highlighting is insignificant in metropolitan sexual practice. But, unlike people in non-metropolitan systems, we prefer to pretend otherwise. It would be better, at the least, to acknowledge what we are doing.
Richard Phillips, Diane Watt, and David Shuttleton, De-Centering Sexualities Politics and Representations beyond the Metropolis (London; New York: Garland Pub., 2000), http://site.ebrary.com/id/10100552.