“Queer activists are also lesbians and gays in other contexts–as, for example, where leverage can be gained through bourgeois propriety, or through minority-rights discourse, or through more gender-marked language (it probably won’t replace lesbian feminism). Some people are in some contexts meaningfully motivated by queer self-characterizations; others are not. This distinction is not the same as that between those who are straight and those who are gay and lesbian. No one adheres to queer self-characterizations all the time. Even when some of us do so, it may be to exploit rhetorics in ways that have relatively little to do with our characters, identities, selves, or psyches. Rhetoric of queerness neither saturates identity nor supplants it. Queer politics, in short, has not just replaced older models of lesbian and gay politics; it has come to exist alongside those older modes, opening up new possibilities and problems whose relation to more familiar problems is not always clear.”
Domestic privacy can feel like a controllable space, a world of potential unconflictedness (even for five minutes a day): a world built for you. It may seem of a manageable scale and pacing; at best, it makes visible the effects of one’s agency, consciousness, and intention. This leads to another reason the couple form and its spinoffs so effectively siphon off critical thought about the personal and the political: to refuse the maturational narrative of “a life” would require a confrontation with another idea, that social forces and problems of living that seem not about the private “you” are, nonetheless, central to the shape of your story.
I learned to think about these questions in the contexts of feminist/ queer pedagogy; and how many times have I asked my own students to explain why, when there are so many people, only one plot counts as “life” (first comes love, then … )? Those who don’t or can’t find their way in that story–the queers, the single, the something else–can become so easily unimaginable, even often to themselves. Yet it is hard not to see lying about everywhere the detritus and the amputations that come from attempts to fit into the fold; meanwhile, a lot of world-building energy atrophies. Rethinking intimacy calls out not only for redescription but for transformative analyses of the rhetorical and material conditions that enable hegemonic fantasies to thrive in the minds and on the bodies of subjects while, at the same time, attachments are developing that might redirect the different routes taken by history and biography. To rethink intimacy is to appraise how we have been and how we live and how we might imagine lives that make more sense than the ones so many are living.
Lauren Berlant, “Intimacy: A Special Issue,” Critical Inquiry 24, no. 2 (January 1, 1998): 281–88.
Queer is difficult to entextualize as culture. This is particularly true of intimate culture. Heteronormative forms of intimacy are supported, as we have argued, not only by overt referential discourse such as love plots and sentimentality but materially, in marriage and family law, in the architecture of the domestic, in the zoning of work and politics. Queer culture, by contrast, has almost no institutional matrix for its counterintimacies. In the absence of marriage and the rituals that organize life around matrimony, improvisation is always necessary for the speech act of pledging, or the narrative practice of dating…The heteronormativity in such practices may seem weak and indirect. After all, same-sex couples have sometimes been able to invent versions of such practices. But they have done so only by betrothing themselves to the couple form and its language of personal significance, leaving untransformed the material and ideological conditions that divide intimacy from history, politics, and publics. The queer project we imagine is not just to destigmatize those average intimacies, not just to give access to the sentimentality of the couple for persons of the same sex, and definitely not to certify as properly private the personal lives of gays and lesbians. Rather, it is to support forms of affective, erotic, and personal living that are public in the sense of accessible, available to memory, and sustained through collective activity.
Lauren Berlant and Michael Warner, “Sex in Public,” 561-62.
By queer culture we mean a world-making project, where “world,” like “public,” differs from community or group because it necessarily includes more people than can be identified, more spaces than can be mapped beyond a few reference points, modes of feeling that can be learned rather than experienced as a birthright. The queer world is a space of entrances, exits, unsystematized lines of acquaintance, projected horizons, typifying examples, alternate routes, blockages, incommensurate geographies. World making, as much in the mode of dirty talk as of print-mediated representation, is dispersed through incommensurate registers, by definition unrealizable as community or identity. Every cultural form, be it a novel or an after-hours club or an academic lecture, indexes a virtual social world, in ways that range from a repertoire of styles and speech genres to referential metaculture.
We are trying to promote this world-making project, and a first step in doing so is to recognize that queer culture constitutes itself in many ways other than through the official publics of opinion culture and the state, or through the privatized forms normally associated with sexuality. Queer and other insurgents have long striven, often dangerously or scandalously, to cultivate what good folks used to call criminal intimacies. We have developed relations and narratives that are only recognized as intimate in queer culture: girlfriends, gal pals, fuckbuddies, tricks. Queer culture has learned not only how to sexualize these and other relations, but also to use them as a context for witnessing intense and personal affect while elaborating a public world of belonging and transformation. Making a queer world has required the development of kinds of intimacy that bear no necessary relation to domestic space, to kinship, to the couple form, to property, or to the nation. These intimacies do bear a necessary relation to a counterpublic–an indefinitely accessible world conscious of its subordinate relation. They are typical both of the inventiveness of queer world making and of the queer world’s fragility.
From “Sex in Public” by Lauren Berlant & Michael Warner
Between gas to make the trip and overpriced sandwiches from the prison vending machine, visiting Bland costs about $50, a strain on her housekeeper’s wages. So she alternates, visiting Eddie one week and sending him money the next.
To get cash to her son, Pat used to purchase a money order at the post office for $1.25 and mail it to the prison, for a total cost of less than $2. But in March of last year, the Virginia Department of Corrections informed her that JPay Inc., a private company in Florida, would begin handling all deposits into inmates’ accounts.
Sending a money order through JPay takes too long, so Taylor started using her debit card to get him funds instead. To send Eddie $50, Taylor must pay $6.95 to JPay. Depending on how much she can afford to send, the fee can be as high as 35 percent. In other states, JPay’s fees approach 45 percent.
After the fee, the state takes out another 15 percent of her money for court fees and a mandatory savings account, which Eddie will receive upon his release in 2021, minus the interest, which goes to the Department of Corrections.
Eddie needs money to pay for basic needs like toothpaste, visits to the doctor and winter clothes. In some states families of inmates pay for toilet paper, electricity, even room and board, as governments increasingly shift the costs of imprisonment from taxpayers to the families of inmates.
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.