The main premises of Queer Theory, which we will examine more closely below, are the following: our (gender) identity is nothing but a fiction. Hence, hetero-and homosexuality is also a cultural fiction. This fiction is produced by discourses and power in society. We must uncover how these discourses function and parody them (ridicule them, show their contradictions, “displace” them). [...]
Feminist theories that portray class struggle as secondary to the cultural struggle against patriarchy, or that deny the existence of class struggle altogether, gained influence. It was no longer about fighting against class society and women’s oppression rooted within it, but about fighting against “transhistorical patriarchy” (i.e. remaining the same throughout different forms of society). The revolutionary subject was no longer the working class but woman oppressed by man. From this premise an abundance of texts and discussions were launched that dealt with the question of the essence of patriarchy and how “woman”, who had become the main subject of analysis, could be defined. The idea of differentiating between biological sex and social, acquired gender became prominent. [...]
If we translate this pompous formulation into comprehensible English, Butler tells us that every form of Being is simply an effect of ‘discourses’ (language), that is to say: Idea, the word, language is primary, matter an effect derived from it, ultimately also only language. This means that, for her, anatomy, biology and the natural sciences are all language constructs. That’s why sexes are not “artificial” – because from her point of view there is nothing outside of cultural constructs. To think of material reality as something that exists independently from our ideas only means to be hoodwinked by the ruling discourse, which tells us that there is such a thing as a Dualism between “matter” and “culture”. This ruling opinion (“hegemony”) makes us believe that there is a “real” sex and an “unreal” gender. But Butler has seen through it all! ALL is culture, all is language – all is Idea! [...]
This division of labour, however, did not mean that women were deemed lower than men – on the contrary. As those who ensure the reproduction of our species, they were held in high esteem. Only when humans, in their struggle with nature, found ways of creating a surplus product, which in turn led to the emergence of private property, did the division of labour lead to the oppression of women. In the words of Engels, this was the basis for “the world historical defeat of the female sex” – that is, a historical, not a “biological” event. This means that, while women’s oppression in the last instance does have a biological foundation , it is not an iron natural law. Women’s oppression, over thousands of years, sank deep roots within our society, and it can assume many forms that are not strictly derived from the fact that women can bear children, and were in turn adapted to the respective dominant system. [...]
In critiquing one crude philosophy, Queer Theory goes to the other extreme and adopts its mirror image. No phenomenon coincides directly with the general categories by which we know them. No man or woman fits perfectly with the universal category that we know them by. Nevertheless, men and women exist. Nature expresses itself in patterns that we as humans can learn to recognise. Our ideas of a man or a woman, stripped away from all the accidental and inessential attributes, are crucial for our understanding of any individual man or woman. Queer Theorists, like their postmodern brethren, however, deny the existence of any form of category or patterns in nature. Instead of understanding the dialectical relationship between the individual and the universal, they renounce the universal and raise the individual and accidental to the level of principle.
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