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.