Last month I was in a local park and walked alone when a group striked me. I only knew that they were like me, for reasons that I couldn’t determine exactly. I felt an immediate connection, although I didn’t even know one of them. When I gave up my urge, I decided to turn to them and as I suspected, they were actually all strange. Thanks to my gaydar, I was able to find my community in a random amount in a completely unexpected place. The feeling of intuitively knowing someone is called “gaydar” by an unknown, indescribable feeling. It is a function that is unique for queer people who use it to find like -minded people and form a community. It is referred to as special intuition or sensitivity in queer people who are used to identify subtle characteristics in other queer people who result from the desire to combat the isolation that is connected to the queer and the basic human need with similar people ()Shelp, 2003))).
The gaydar has proven to be very useful for queer people, especially in times and places where identification as a queer could lead to fatal consequences. Intuitive to know that someone else belongs to the community helps queer people to make sure in the community and at the same time keep the identity hidden from the rest of the world and thus protect themselves from cruel consequences. The problem occurs when it is incorrectly described as instinctive when the basis of gaydar social and sexual performativity lies, which is internalized and reproduced by queer people.
Limits of Gaydar in Desi Queer Diversity
In the Indian context, Queenness is carried out and perceived from a very western, Americanized lens. According to Kole (2007), South Asian gays did not match homosexuality as identity, but as behavior before globalization. Men used to take homosexual relationships with other men and called it “masti” while refusing to identify themselves as “gay” (Kole, 2007). They saw their homosexuality or bisexuality not as part of an identity, but as a behavior that they had enacted. These men were called MSM or men who have sex with men.
Photos: Michael Izquierdo
Globalization led to a more western understanding of the queerness, and now the performance of Queenness in the luxury class is writing the blueprint for the queer identifier in India. According to the sex Judith Butler in her book Gender disorders (1990)The gender is an act of repeated stylization of the body that occurs within the borders of strict social regulations. This captures urban queer people who use external signifiers such as maintaining short hair, hair dye, tattoos, piercings, etc. to carry out their gender. These are the signs that inform the current stereotypes and form the gaydar of the urban queer community that recognize those who correspond to these stereotypes while overlooking those who oppose them. Non -conformity can be a result of various factors, including caste, class, location, access to resources, gender performance or just selection. The association of the codes of the queer performance is not only watered down the diversity of the community, but also marginalizes alternative forms of the queer expression and promoting elitism in a strange expression and understanding.
Gender-specific binary and performance
The gaydar is a “ability” queer people who are advisable. It is a feeling of pride to recognize another queer. Although this is a harmless behavior on the surface, it generates both the perceived and the perceived pressure, which can lead to those who are not willing to lead to forced expenses for those. As a perception, the review is only possible if your own gaydar recognizes someone as a gay when this person aligns me as a stranger, reveals and identifies for me. Not everyone has explored themselves, not everyone characterizes themselves and everyone has the right to come out in their own time and in their own space. Timing and the label for other queer people forces the risk that they will be more integrative, because while the queer ties together all strange people, this is still only one aspect of our multi -layered realities.
The gaydar is a “ability” queer people who are advisable. It is a feeling of pride to recognize another queer. Although this is a harmless behavior on the surface, it generates both the perceived and the perceived pressure, which can lead to those who are not willing to lead to forced expenses for those.
Two random people from a community have more differences than similarities based on their individual experiences. The gaydar undermines intersectional differences from queer people because it is based on the personal understanding of the queerness, which they use to identify the rest. The gaydar, which is incorrectly identified, can negatively affect both the perceived and the perceived. While the perceived is filled with self -doubt about an arbitrary feeling of judgment about gender or sexuality someone else, the perceived person could Strangers come to strangers emotionally. In worse cases, it can trigger gender -specific dysphoria in transgender and non -bobage people who regularly fight against a separation between their gender and gender. This indirectly urges queer people to follow the popular gender standards in the hope of being recognized exactly by other people. Our identity does not depend on the recognition of the others, but we are looking for a validation of others in the community, and this validation, which is not unconditionally, makes this a complex problem.
The term “metrosexual” refers to (normally heterosexual) urban men with a strong aesthetic feeling that enjoy hobbies and interests that traditionally are connected to women or gay men such as shopping and art (Pietsch, 2004). A metrosexual man today wears nail polish, baggy clothing, pink colors, jewelry and much more. These are typically connected to femininity and strange masculinity, but with the advent of pop culture, the strict rules for gender performance are now easier to impair. Many heterosexual women also have a pleasant to wear male clothes, keep short hair, win muscles, etc., but despite their perception and performance of the sexes, they do not identify with the strange community. The gaydar, which, however, is based on such Social achievements to identify queer peoplecould wrongly misinterpret the sexual identity of these people.
A participant of NYC Pride 2011 (Source: Wikipedia)
This identification system based on external phenomena contains strict boundaries to be cisgender -heterosexual and queere, which they normally polarize on two extreme polarize and unintentionally increase the toxic gender standards and expectations. People should vary their appearance without being judged constantly; Only then can the stiffness to be reversed for gender-specific binary and performance. It also drives the harmful narrative that gender and sexuality are so intrinsically related to the performance that the implementation of their gender within the traditional binary can also change their identity – a narrative that is still used by numerous conversion therapists to change the gender and/or the sexuality of people.
The policy of strange visibility
Some municipalities within the huge queer community risk more extinguishing and marginalization due to constructs of a performance -related gaydar. bisexualFemme-presenting lesbians, masculine gays, trans- and non-binary people, older strange people etc. are usually forgotten as part of the gaydar. The gaydar takes more alternative forms of expression and marginalizes the more conventional forms of gender representation unironically as Femme women and male men.
This identification system based on external phenomena contains strict boundaries to be cisgender -heterosexual and queere, which they normally polarize on two extreme polarize and unintentionally increase the toxic gender standards and expectations. People should vary their appearance without being judged constantly; Only then can the stiffness to be reversed for gender-specific binary and performance.
I also felt subtle pressure to adapt. When I used to experiment with my gender printout, I enjoyed dressing male and wore more pants and shirts with shorter hair, etc. At the moment I traditionally present more feminine. When I dressed male, I felt alienated from my identity as a woman, but more aligned with my strange self. Now the tables have turned. And I’m not yet a balance between these two apparently contradictory parts of my identity. As a femme woman, I overcompensate because of my lack of queer presentation by coloring my hair, shaving my eyebrows, etc., while I also enjoy a greater social purpose than just feeling a good feeling. These external presentations were even more important than I took my ex-boyfriend to take part in a pride march. My attraction to women has to be carried out constantly, even if I am not open to dating because I fear that I am misunderstood by other queer people as a heterosexual ally if I am very part of the community.
Diploma
After thinking back, it wasn’t that clear. On closer look, I noticed that the way the queer group was dressed was comfortable and yet stylish, the men wore make -up and had all dramatic hand gestures. Did I stereotyped them? YesBecause they could also be straight and extravagant. But I was right to feel safe with them, which in my opinion was most important to me. However, as a progressive strange person, I was the same gender standards that hold back the queer community and at the same time maintain a patriarchal, heteronormative society.
The gaydar was created as a defense mechanism, but has become increasingly an instrument of the other. If strangeness is not a performance, queer identities should not be assessed according to the performance of their queerness. Diversity is one of the greatest strengths of the community, and we should commit to find paths to preserve them because the queer exemption lies in diversity.
