The history of gay marriage supposedly goes something like this: In the beginning, gay people were horribly oppressed. Then came the 1970s, where gays – all of whom looked like the men of The Village People – were able to live openly and have a lot of sex. Then, in the 1980s, many gay people died of AIDS – because they had too much sex in the 1970s. This taught them that gay sex is bad. The gays who were left realized the importance of stable, monogamous relationships and began to agitate for marriage and the 1,000+ benefits it would bring. Soon, in the very near future, with the help of supportive, married straight people – and President Obama – gays will gain marriage rights in all fifty states, and they will then be as good and productive as everyone else.
This is, obviously, a reductive and, yes, tongue-in-cheek history. But it is also, sadly, exactly the reductive history that circulates in both the straight and gay media.
So writes Yasmin Nair of the Against Equality collective, introducing the ‘Queer Critiques of Gay Marriage’ section of its anthology Queer Revolution, Not Mere Inclusion. The book is available from AK Press for $15, and if you’re at all interested in better commentary on LGBT issues, you should order it straight away.
The introduction is viewable online. Nair, whose influence in my writing shows at times, remains one of gay liberalism’s lucidest critics; other highlights here include:
Much of gay liberation was founded on leftist and feminist principles, which included a strong materialist critique of marriage. [And] AIDS activism in the 1980s called for universal health care, the demand for which has been abandoned by the gay mainstream in favor of the idea that gays should simply be given health care via marriage.
Liberals and lefties alike, straight and gay, look at gay marriage in countries like Spain and Argentina as the ultimate mark of civilization. They note approvingly that South Africa guarantees a constitutional right to gay marriage, but they have nothing to say about the fact that the same country has over five-million people living with HIV and no similar guarantee for health care.
If you are married, you get to be the good immigrant and bring over your immediate and extended family to set up a family business and send your children to the best schools after years of perseverance and hard work (at least theoretically). If you are not, you can be deported and imprisoned at the slightest infraction and not one of the kinship networks that you are a part of will count in the eyes of the state. In other words, a queer radical critique of the family is not simply the celebration of an outsider status, although it is often that, but an economic critique.