User:崇朝其雨/晏殊浣溪沙

起源及早期用法

16世纪时，酷儿在英语中主要意为“奇怪的”“特殊的”，词义倾向于指与社会常态相悖的举止。 英国北部有谚语“there's nowt so queer as folk”，意为“没什么东西比人更奇怪了”。1922年的喜剧獨角戲“My Word, You Do Look Queer”中，该词意为“身体不适”。 “Queer Street”在英国意为“财政困难的人”。尔后，酷儿也出现了与性和性别有关的意义，词义从狭义的“男同性恋或女同性恋” 到“非异性恋者”，再到指整个LGBT+群体。

早期的贬义用法

19世纪晚期，酷儿开始指代有阴柔气质的男性或有同性关系的男性。该义最早见于1894年第9代昆斯伯里侯爵約翰·道格拉斯的信中。

20世纪初，酷儿在主流社会用作对有女性气质男性的贬称。历史学家乔治·昌西认为，这代表了当时异性恋群体对于同性恋的主流印象。

从20世纪50年代的地下同性恋酒吧开始，到20世纪60年代和70年代，同性恋身份逐渐被更激进的同性恋身份所取代。那时，gay 通常是一个涵盖性别的术语，包括女同性恋者、双性恋者和变性者; 性别不一致一直是同性恋的一个指标，在这个时期也变得更加开放。在内名学从颠倒到同性恋到同性恋的转变过程中，酷儿通常被贬义地用于那些被认为与其他男性进行接受性或被动的肛交或口交的男性，以及那些表现出非规范性别表达的男性。 20世纪50年代开始，美国部分同性恋者用gay这个词作为自身代称。当时的“gay”也包括女同性戀、双性恋、跨性别者、非常規性別。而此时的酷儿常用作在肛交和口交中处于被动的男同性恋或非常規性別男性的贬称。

20世纪早期的酷儿

Drag Ball in Webster Hall, ca. 1920s. Many queer-identified men denigrated the "flagrant" appearances of "fairies" at such events.

在19世纪末20世纪初， queer, fairy, trade, and gay signified distinct social categories within the gay male subculture. Queer was used among gay men in order to claim or self-identify with perceived normative masculine status. Many queer-identified men at the time were, according to Chauncey, "repelled by the style of the fairy and his loss of manly status, and almost all were careful to distinguish themselves from such men", especially because the dominant straight culture did not acknowledge such distinctions. Trade referred to straight men who would engage in same-sex activity; Chauncey describes trade as "the 'normal men' [queers] claimed to be."

In contrast to the terms used within the subculture, medical practitioners and police officers tended to use pathological terms like "invert", "pervert", "degenerate", and "homosexual".

None of the terms, whether inside or outside of the subculture, equated to the general concept of a homosexual identity, which only emerged with the ascension of a binary (heterosexual/homosexual) understanding of sexual orientation in the 1930s and 1940s. As this binary became embedded into the social fabric, queer began to decline as an acceptable identity in the subculture.

Similar to the earlier use of queer, gay was adopted among assimilationist men in the mid-20th century as a means of asserting their normative status and rejecting any associations with effeminacy. The idea that queer was a pejorative term became more prevalent among younger gay men following World War II. As the gay identity became more widely adopted in the community, some men who preferred to identify as gay began chastising older men who still referred to themselves as queer by the late 1940s:

In calling themselves gay, a new generation of men insisted on the right to name themselves, to claim their status as men, and to reject the "effeminate" styles of the older generation. [...] Younger men found it easier to forget the origins of gay in the campy banter of the very queens whom they wished to reject.

Reclamation

General

Queer resistance banner at a march

Beginning in the late 1980s, the label queer began to be reclaimed from its pejorative use as a neutral or positive self-identifier by LGBT people. An early example of this usage by the LGBT community was by an organisation called Queer Nation, which was formed in March 1990 and circulated an anonymous flier at the New York Gay Pride Parade in June 1990 titled "Queers Read This". The flier included a passage explaining their adoption of the label queer:

Ah, do we really have to use that word? It's trouble. Every gay person has his or her own take on it. For some it means strange and eccentric and kind of mysterious [...] And for others "queer" conjures up those awful memories of adolescent suffering [...] Well, yes, "gay" is great. It has its place. But when a lot of lesbians and gay men wake up in the morning we feel angry and disgusted, not gay. So we've chosen to call ourselves queer. Using "queer" is a way of reminding us how we are perceived by the rest of the world.

Queer people, particularly queer people of color, began to reclaim queer in response to a perceived shift in the gay community toward liberal conservatism, catalyzed by Andrew Sullivan's 1989 piece in The New Republic, titled Here Comes the Groom: The Conservative Case for Gay Marriage. The queer movement rejected causes viewed as assimilationist, such as marriage, military inclusion and adoption. This radical stance and rejection of U.S. Imperialism continued the tradition of earlier Lesbian and Gay anti-war activism, and solidarity with a variety of leftist movements, such as seen in the positions taken at the first two National Marches on Washington in 1979 and 1987, the radical direct action of groups like ACT UP, and the historical importance of events like the Stonewall riots. The radical Queer groups following in this tradition of LGBT activism contrasted firmly with, "the holy trinity of marriage, military service and adoption [which had] become the central preoccupation of a gay movement centered more on obtaining straight privilege than challenging power." Commentators noted that it was exactly these "revolting queers" (who were now being pushed aside) who had made it safe for the assimilationists to now have the option of assimilation.

Other usage

The term may be capitalized when referring to an identity or community, rather than as an objective fact describing a person's desires, in a construction similar to the capitalized use of Deaf. The abbreviation 'Q' has developed from common usage of queer, particularly in the United States, 'Q' can also stand for questioning.

Criticism

Reclamation and use of the term queer is not uncontroversial; several people and organizations, both LGBT and non-LGBT, object to some or all uses of the word for various reasons. Some LGBT people dislike the use of queer as an umbrella term because they associate it with this political radicalism; they say that deliberate use of the epithet queer by political radicals has, in their view, played a role in dividing the LGBT community by political opinion, class, gender, age, and other factors. The controversy about the word also marks a social and political divide in the LGBT community between those (including civil-rights activists) who perceive themselves as "normal" and who wish to be seen as ordinary members of society and those who see themselves as separate, confrontational and not part of the ordinary social order. Other LGBT people disapprove of reclaiming or using queer because they consider it offensive, derisive or self-deprecating because use by heterosexuals as a pejorative continues to this day, and some LGBT people avoid queer because they perceive it as faddish slang, or alternatively as academic jargon.

Scope

Intersex and queer identities

更多信息：Intersex and LGBT

Scholars and activists have proposed different ways in which queer identities apply or do not apply to intersex people. Sociologist Morgan Holmes and bioethicists Morgan Carpenter and Katrina Karkazis have documenting a heteronormativity in medical rationales for the surgical normalization of infants and children born with atypical sex development, and Holmes and Carpenter have described intersex bodies as queer bodies. In "What Can Queer Theory Do for Intersex?" Iain Morland contrasts queer "hedonic activism" with an experience of insensate post-surgical intersex bodies to claim that "queerness is characterized by the sensory interrelation of pleasure and shame".

Emi Koyama describes a move away from a queer identity model within the intersex movement:

Such tactic [of reclaiming labels] was obviously influenced by queer identity politics of the 1980s and 90s that were embodied by such groups as Queer Nation and Lesbian Avengers. But unfortunately, intersex activists quickly discovered that the intersex movement could not succeed under this model. For one thing, there were far fewer intersex people compared to the large and visible presence of LGBT people in most urban centers. For another, activists soon realized that most intersex individuals were not interested in building intersex communities or culture; what they sought were professional psychological support to live ordinary lives as ordinary men and women and not the adoption of new, misleading identity. ... To make it worse, the word "intersex" began to attract individuals who are not necessarily intersex, but feel that they might be, because they are queer or trans. ... Fortunately, the intersex movement did not rely solely on queer identity model for its strategies.

Queer heterosexuality

主条目：Queer heterosexuality

Queer is sometimes expanded to include any non-normative sexuality, including (cisgender) "queer heterosexuality". This has been criticized by some LGBT people, who argue that queer can only be reclaimed by those it has been used to oppress: "For someone who is homosexual and queer, a straight person identifying as queer can feel like choosing to appropriate the good bits, the cultural and political cachet, the clothes and the sound of gay culture, without the laugh riot of gay-bashing, teen shame, adult shame, shame-shame, and the internalized homophobia of lived gay experience."

Academia

主条目：Queer studies和Queer theory

In academia, the term queer and the related verb queering broadly indicate the study of literature, discourse, academic fields, and other social and cultural areas from a non-heteronormative perspective. It often means studying a subject against the grain from the perspective of gender studies.

Queer studies is the study of issues relating to sexual orientation and gender identity usually focusing on LGBT people and cultures. Originally centered on LGBT history and literary theory, the field has expanded to include the academic study of issues raised in biology, sociology, anthropology, history of science, philosophy, psychology, sexology, political science, ethics, and other fields by an examination of the identity, lives, history, and perception of queer people. Organizations such as the Irish Queer Archive attempt to collect and preserve history related to queer studies.

Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of the fields of queer studies and women's studies. Applications of queer theory include queer theology and queer pedagogy. Queer theorists, including Rod Ferguson, Jasbir Puar, Lisa Duggan, and Chong-suk Han, critique the mainstream gay political movement as allied with neoliberal and imperialistic agendas, including gay tourism, gay and trans military inclusion, and state- and church-sanctioned marriages for monogamous gay couples. Puar, a queer theorist of color, coined the term homonationalism, which refers to the rise of American exceptionalism, nationalism, white supremacy, and patriarchy within the gay community catalyzed in response to the September 11 attacks. Many studies have acknowledged the problems that lie within the traditional theory and process of social studies, and so choose to utilise a queer theoretical approach instead. One such study was conducted in Melbourne in 2016 by Roffee and Waling. By using queer and feminist theories and approaches the researchers were better equipped to cater for the needs, and be accommodating for the vulnerabilities, of the LGBTIQ participants of the study. In this case, it was a specifically post-modern queer theory that enabled the researchers to approach the study with a fair perspective, acknowledging all the varieties of narratives and experiences within the LGBTIQ community.

Culture and politics

Several LGBT social movements around the world use the identifier queer, such as the Queer Cyprus Association in Cyprus and the Queer Youth Network in the United Kingdom. In India, pride parades include Queer Azaadi Mumbai and the Delhi Queer Pride Parade. The use of queer and Q is also widespread in Australia, including national counselling and support service Qlife and QNews.

Other social movements exist as offshoots of queer culture or combinations of queer identity with other views. Adherents of queer nationalism support the notion that the LGBT community forms a distinct people due to their unique culture and customs. Queercore (originally homocore) is a cultural and social movement that began in the mid-1980s as an offshoot of punk expressed in a do-it-yourself style through zines, music, writing, art and film.

The term queer migration is used to describe the movement of LGBTQ people around the world often to escape discrimination or ill treatment due to their orientation or gender expression. Organizations such as the Iranian Railroad for Queer Refugees and Rainbow Railroad attempt to assist individuals in such relocations.

Art

The label queer is often applied to art movements, particularly cinema. New Queer Cinema was a movement in queer-themed independent filmmaking in the early 1990s. Modern queer film festivals include the Melbourne Queer Film Festival and Mardi Gras Film Festival (run by Queer Screen) in Australia, the Mumbai Queer Film Festival in India, the Asian Queer Film Festival in Japan, and Queersicht in Switzerland. Chinese film director Cui Zi'en titled his 2008 documentary about homosexuality in China Queer China, which premiered at the 2009 Beijing Queer Film Festival after previous attempts to hold a queer film festival were shut down by the government.

Multidisciplinary queer arts festivals include the Outburst Queer Arts Festival Belfast in Northern Ireland, the Queer Arts Festival in Canada, and the National Queer Arts Festival in the United States.

Television shows that use queer in their titles include the UK series Queer as Folk and its American-Canadian remake of the same name, Queer Eye, and the cartoon Queer Duck.

See also

• Gay Shame
• Heterosexism
• Homophobia
• Queers (TV series)
• Sexual minority
• Sexuality and gender identity-based cultures

References

General bibliography

• Anon. Queercore. I-D Magazine 110 (the Sexuality Issue). 1992 [2018-01-14]. （原始内容存档于2018-01-14）. 
• Crimp, Douglas; Rolston, Adam. AIDS DemoGraphics. Seattle Bay Press. 1990. ISBN 9780941920162. 
• Kalin, Tom. Slant: Queer Nation. Artforum. November 1990: 21–23. 
• Sicurella, Federico Giulio. The approach that dares speak its name: queer and the problem of 'big nouns' in the language of academia. Gender and Language. 2016, 10 (1): 73–84. doi:10.1558/genl.v10i1.20895. 
• Tucker, Scott. Gender, Fucking, and Utopia: An Essay in Response to John Stoltenberg's Refusing to Be a Man. Social Text. 1990, 27 (27): 3–34. JSTOR 466305. doi:10.2307/466305. 

External links

• The Gay, Lesbian, Bisexual, Transgender Historical Society

* Category:1980年代創造的新詞語 Category:英語借詞 Category:LGBT用語