When we listen to the term queer practice, what we notice is the queer theory. The similarity between the two terms is also extended to their actual meanings. However, in order to get deeper into the queer practice, you have to be familiar with the Queer theory. We talk about the same queer theory that we connect to Foucault or Judith Butler.
Queer theory for queer practice
The Queer theory came from queer and women’s studies in the early nineties. It is a field of study that criticizes the heterosexual way of society to see everything. It criticizes the idea that heterosexuality is the norm and questions the traditional ideas of gender and sexuality.
In recent years, students of Queer theory have multiplied very quickly or have grown a lot as discipline as discipline. It has developed and invented new ways to oppose heterosexual or “normal” ideas or perspectives. Where Queer Theory criticizes these existing heteronormative power structures, Queer practice goes one step further by giving life to these concepts. In contrast to the Queer theory, Queer Practice is not limited to theory or intellectual research, but rather believes that it is to bring these resistance theories into action in everyday life.
Queer practice can be seen as an extended version of the queer theory, but in the more pragmatic sense. It includes our everyday resistance and the heterosexual norm in society.
Queer practice and their origin
The word “practice” has its roots in Greek philosophy. For the first time it was the Greek philosopher Aristotle who introduced this term through the distinction between theory (theory) and practice (practice). Practice is a process in which it goes beyond mere contemplation and administered the idea in real or practical life. In this context, Queer practice means not only the traditional ideas of gender and sexuality, but also the traditional ideas of gender and sexuality, but also in action. It asks individuals and communities to resist and act against heterosexual norms, to introduce themselves and reinterpret a strange world.
In the 1990s there were various defects in the feminist and LGBTQIA+ discourse. Queer Theory came from these gaps. Scientists such as Judith Butler and Eve Kosofsky questioned the previous ideas of gender and sexuality by arguing that gender and sexuality were socially constructed. They also argue that these concepts are not binary, but performative and fluid.
The central theme of the Queer theory is the question that gender binary file share individuals strictly in male and female. According to IT, the gender is fluid and asked for inclusiveness for non-compliant and transgender communities. Queer practice is the next step. It is about not only questioning the theoretically or on paper, but rather resisting and destroying these power structures and trying to create integrative spaces for the queer community. Together with the review, it asks for active participation in the resistance.
Key components of queer practice
One of the core elements of queer practice is to question heteronormative structures. It is committed to a constant survey of rigid structures such as family, media and education that impose heteronormativity as normal. Resistance to these heteronormativity institutions becomes an act of creating not binary and safe spaces for Queers.
Another important element of queer practice is acceptance and expressions of fluidity. Queer practice actively opposes the expressions that only fit into the binary boxes. It is committed to an active display of expressions that violate the norm. It includes cross-dressing and even in non-monogamous partnerships.
Social justice is also central to queer practice. Nowadays there is a term that is very famous in the LGBTQIA+ discourse, which is intersectionality. Queer practice recognizes intersectionality alike. It is firmly convinced that the struggles and experiences of an individual are not only shaped by their gender and sexuality, but also by their breed, class, caste and color. Therefore, Queer Practice asks for an active recognition and participation of various intersections in the movement.
In essence, what Queer requires practice is change. It asks for active resistance files to bring about a transformation for queer people. For example, they organize protests to ask the equality of marriage in India or to do pride parades. Activism is the soul of queer practice. Requirements such as gender-neutral washrooms can make a large part of the activism of queer activism.
Another possibility of queer practice can be to create safe and integrative spaces for queer people in order to express their authentic identities. It comprises the formation of queer-friendly communities, gay bars, etc. These rooms can offer the community room to authentically express themselves.
Challenges for queer practice
One of the greatest challenges for Queer practice is to convince people to change. People in a country like India often refuse to accept changes. In the middle of the saffronization of university spaces, for example, most papers on gender and queer theories are removed from the curricula. People don’t want to change. Queer collectives at various universities, which are made to create safe rooms, do not receive support from the administration, but from Flak for the same.
Second, individuals from the upper class and the caste in the community often do not see the struggle of marginalized communities as different and depressing than theirs. The community needs a lot of considerations from your side.
Queer practice puts the queer theory in action. In a world in which we are used to living and categorizing them in boxes, Queer asks practice for disassembly of the box and tries to create a safe space in which we can live all of us with our authentic ourselves.
Jatin Chahhar (he/she) is a student of philosophy at the Ramjas College of the University of Delhi. His letter is based on critical reflection on various sociopolitical topics, especially about gender and politics. Art is resistance for him. He loves art that serves the masses and the realities of the power structure of contemporary societies that excludes marginalized parts of society. It also stands for photography and filmmaking. His main areas of the research interest are caste, class and their intersection with sexual fantasies.
