In queer studies it is at this point a well-established critical practice to remark on heterosexualityâs supposed invisibility.1 As the heterosexual norm congealed during the twentieth century, it was the âhomosexual menaceâ that was speciï¬ed and embodied; the subsequent policing and containment of that menace allowed the new heterosexual normalcy to remain unspeciï¬ed and disembodied.2 Although as early as 1915 Sigmund Freud, in his revised âThree Contributions to the Theory of Sex,â declared that âthe exclusive sexual interest of the man for the woman is also a problem requiring an explanation, and is not something that is self-evident and explainable on the basis of chemical attraction,â such observations remainedâ indeed, as Freudâs comments literally wereâmere footnotes in the project of excavating deviance.3 Heterosexuality, never speaking â as Michel Foucault famously said of homosexualityââin its own behalf, to demand that its legitimacy or ânaturalityâ be acknowledged,â thereby passed as universal love and intimacy, coextensive not with a speciï¬c form of opposite-sex eros but with humanity itself.4 Heterosexualityâs partners in this masquerade have been largely identiï¬ed; an important body of feminist and antiracist work considers how heteronormativity reinforces dominant ideologies of gender and race.5 However, despite the fact that homosexuality
GLQ: A Journal of Lesbian and Gay Studies – Duke University Press
Published: Jan 1, 2003
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