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One way of going about this is by foregrounding queer theorys orientation to liberation against capitalist constructs of normal practices.

As Song puts it, by bringing queer theory into our bedrooms and into the streets, we can begin to expand what may not be thought of as in need of liberating (Song 2012). Marxist theory can be used to expose bourgeois expectations of marriage and monogamy which, even in the age of late capitalism, are taken for granted mechanisms for regulating private property through inheritance (Engels 2004; also Ahmed 2006:17). Contesting monogamy though the practice of polyamory, for example, challenges the view of ones partner as possession or property which one can exclusively own. Polyamory can set new terms for sexual relationships, defined not be exclusivity but by mutual aid and celebration of subjective sexual experiences. Class and sexual liberation are intimately linked struggles, as both can reinforce the contestation of the boundaries of capitalist heteronormativity. It is through the contestation of everyday practices where alternative consciousness emerges which can facilitate the undermining of insidious capitalist ideology and practice. Marxism in principle is founded on the idea of oppression - classical Marxism talks about the economic oppression of the proletariats by the capitalists; neo-Marxism extends the oppression to ideological hegemony, wherein not only do those in power have monopoly of the means of production but that they too have the power to shape society and its culture. By limiting what the oppressed can know, the oppressors are assured of retaining their power. The lower classes are influenced by their tendency to over-glorify the greatness of the upper class the educated and hence believe what they are merely told. A good example of ideological hegemony is the queer theory supported and endorsed by capitalist heternormativity and religious homophobia. Queer means odd, strange, or unusual, supporting the idea of the existence of a ''norm''. Those who deviate from the norm are therefore called ''queer''. In this sense, the norm, as accepted and followed by the majority, becomes the foundation of ideas. The norm finds fault and offence in the ideas of the queer and therefore tries to exclude and oppress the queer. In context, heteronomativity is the belief that heterosexuality is the norm and hence attitude and practice should be in line with the female/male dichotomy. Homophobia is the fear of homosexuals, the fear of those who think within heternormative environments. Othering is the act of discriminating and excluding homosexuals, bisexuals, transgenders, etc. Heteronomativity, homophobia and othering are babies of the dominating conservative hetero-supportive mammoths of society capitalists and the church (used as an umbrella term for homophobic religions). Marriage, for example, holds both capitalist and religious heternormativity. From the perspective of commonfolk and the general population, marriage is just taken to be a part of one's life. It is a step needed to proceed to the next (starting a family, having children), resulting in the disappearance of apparent threats and judgments to one's person, family and dignity. Monogamy is also accepted as the norm in our society as based in the construct of what a family is made of - a mother, a father, and their children. These two concepts are often taken for granted and accepted as true, good and acceptable. However, looking deeper, they are methods through which ownership of property is regulated through inheritance. Since property is usually passed on to blood relations, it shows the capitalists support of a hetero-family one that is made of a mother and a father wherein procreation is possible and wherein procreation happens. The practice and want of keeping wealth in the family, which is impossible in a homo-family wherein procreation is impossible and adoption is the only solution.

In religious societies, homophobia is common and endorsed by their religion. Take into consideration the Philippines, a Christian and Muslim country. Most Christian religions in the country are opposed to homosexuality. They argue that God only made men and women. Some believers would take it to the extreme and even blame the increasing tolerance of the queer as the cause of the recent calamities in the country (HAHA. LEXA, YOUR MOM). While Catholicism would only condemn to hell the queer, Islam takes it further by going physical. They have punishments for sodomy, or anal sex, usually committed by homosexual couples. One incident ( in Taliban ordered the execution of three men accused of sodomy by being buried alive under a pile of stones and a wall pushed on top of them by a tank. There heteronormativity is apparent in their refusal to extend marriage to homosexual couples. They believe that marriage is an act and a commitment to procreation and hence is only available to men and women who can honor the practice of procreation. Our century is a crossroad for a change in the norms. Increasing tolerance of queerness even in the face of audacious protests against it, is slowly leading to an acceptance of the increasing variety in gender. University of the Philippines, a liberal university, has opted to let the queer reign free. By slowly accepting that heteronormativity is ending and homophobia is decreasing, othering is lessened and liberating the queer fades slowly from the spotlight of social issues. Take for example the existence of polyamory as an alternative for marriage and monogamy. Polyamory is a direct protestation against the norm of marriage and monogamy. Its mere existence is a threat to our heteronormative society and a means to the changing of the norm. By being able to extend the scope of sexual relationship not only to men and women and not only to one person, polyamory slowly edges out monogamy and marriage. It holds true that only through the existence of alternatives can capitalist and religious ideologies and practices be contested and defeated, with the queer becoming a part of what is considered the norm.