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Normalization of homosexuality

Normalization of homosexuality

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Published by Joey Wheat

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Published by: Joey Wheat on Apr 07, 2010
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01/21/2013

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Wheat 1Joseph WheatArthur Hullender English 10105 April 2010The normatization of homosexualityandthe repressive discourse of queer advocacyIn the past few decades, homosexuality as a human rights campaign has gained muchattention from the general population and media. However, these are not the issues to becriticized and explored, but rather those issues of advocacy from proponents of homosexualityand its proposed normality. These are not the general population nor the media, who havecreated their own fanatical discourse of the subject. For advocacy groups, it is a matter of awareness and informing. They seek to create not a monologue, but a fluid dialogue with theentire human race. The main contention of this paper is to reveal how the intended dialogue of the advocacy becomes a repressive monologue, inevitably alienating those seeking normality.To the antithesis of what the discourse of advocacy proclaims, there is a resoundinghostility or apathy to what is disseminated by it. What will be discussed can be applied to anyµcategories¶ who use a discourse of advocacy. Therefore, most if not all minority rights groupsemploy an advocacy discourse out of their own nature. These institutions are constructed on the perceived
abnormality
of their members. However else could they define themselves but as
abnormal 
? Another distinction of this auto-destructive discourse is that these institutions actsolely out of this abnormality. Regardless of the composition of their members and how theydefine themselves, their actions reflect this further and make manifest their alien identity.
 
Wheat 2Advocacy groups can therefore solely perpetuate their current condition. They do notcommunicate with anyone, but resoundingly disseminate the same monologue of their differencefrom everyone in the expectance of becoming integrated. The discourse of advocacy is onewhich attempts to dissimenate its own identity from itself. And in so doing, leads to therepression of its members as both universal in their brotherhood with mankind, and alsofreakishly exterior and isolated in their special status.The greatest failing, however, of the discourse of advocacy is that it assumes a posturewhich cannot ever hope to reach the consideration of the masses as it requires normatization. Thediscourse is structured to fail because of how it draws on the people to assemble themselves inthe machinery of advocacy. No longer are they defined as specific persons, but are reduced tofellow souls called to serve the
c
ause
(see Stirner) of advocacy. In this reduction of persons,advocacy has not only alienated itself, but those who would support it. The largestaccomplishment of this is performed by the induction at mass events, such as rallies, parades,and dinners. All of these are methodological devices employed by the discourse to further µawareness¶ about the everpresent unawareness of the population. This statement in itself isfallacious for the reason that awareness can not be held as a method or tool of supporting civilequality or human justice. People are born without knowledge, such as hatred. Therefore, theycannot be approached as needing basic instruction. They have learned hatred or discriminationfrom their environment, and must be µre-educated¶ according to principles associated with re-education. However, the need for such re-education, and whether the discourse of advocacy canincorporate re-educational methods, are questionable.
 
Wheat 3In resolving these problems of the discourse of advocacy, the entire project could bedismantled accordingly, replaced with a more efficient discourse, or transformed such that itwould become productive toward its end.The discourse cannot be totally dismantled for various reasons which follow. If thediscourse were successfully dismantled by society, there would be no speech at all regardinghomosexuality in any transparent form. Therefore, any and all speech regarding homosexualitywould become veiled or pictorial via vernacular or esthetic representations. By creating a vehicleof transparency for sexuality, the discourse relieves the force of repression. The reaction to this,however, is inherently negative on the repressed because it raises a dormant and unexperiencedfacet of the self which has been hidden by the sterility of western society. To counter thisobjection, the discourse moves to bring common ground between the repressed and those whospoke his repression into being. This is constructed from the model of the universal man, whichrenders the repressed sterile once again. His sexuality has been donned for him, but he is in thesame breath made but one of many humans whose sexuality is irrelevant. The important matter athand is that the repressed was made to face his sexuality. It was spoken into being by another, but it is the repressed which still must face it. Thus the discourse creates an awareness not oinformation, but of the self. Even though it does not understand this, it furthers the revelation of  people¶s identity.Then it must be considered that a better discourse could be devised and/or instituted thatwould help normatize homosexuality. To completely replace the discourse of advocacy, notalone for homosexuality but every purported minority, would be an immense undertaking.Should it be attempted, the most plausible alternative would be a therapeutic approach using psychoanlaysis. This is all ready employed on a personal scale, for those who can afford it. What

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