Queer theory has been largely developed by three women: Judith Butler, Gayle Rubin and Eve Sedgwick. Each author argues different viewpoints about a person’s gender, identity and sexuality. Their arguments explore the social and political frameworks through which society interprets sexuality and gender. Since the three arguments regard sexuality in society and politics, could their arguments be compatible with the Althusserian Marxist concepts, especially Marxist definition of ideology? Each of the three writers have their own views in their arguments about how Queer Theory intersects with Althusserian Marxism (or Marxism in general) and the concepts of “interpellation” and “ideology”. These queer theories are compatible with Althusserian Marxism
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On page 2391, the charmed circle chart shows that sex is considered to be “good,” “ normal,” or “natural.” This is the idea that sex is heterosexual and the purpose of it is to reproduce. The other example Rubin provides in the charmed circle is that sex should be coupled, rational, and from the same generation. This is opposed to a person involved with pornography, fetish objects, sex toys, or any role that is not male and female. Anyone who violates these rules are seen as “bad” and “unnatural,”with harsher criticisms aimed at people who have homosexual attractions (2390). The reasons for criticizing homosexuality are multiple: this kind of sex is not procreative, often not married/coupled, and is sometimes commercial (2390). Rubin’s argument supports Althusserian Marxism theory in that the chart mentioned above shows a hierarchy of value, and that these values are changing. Marxist theory focuses on the economics of social class, however Rubin’s argument may not be about the economics of social class, but more about what is moral and what is immoral. As explained previously, sexual practices are seen to be a sin in Western society, especially to the heterosexual norm. As for Althusser, according to his ideology, a religion is a ritual, which offers moral outlooks and sustains obedience. Rubin argues that what religion does to sexuality is give negative connotations to people who …show more content…
Homosocial desire is primarily about the bonds between other males, such as the patterns of male friendship, mentorship, rivalry, and hetero- and homosexuality (2466). Sedgwick also mentions the structure that takes place within homosocial desire, writing, “a corollary is that in a society where men and women differ in their access to power, there will be important gender differences, as well, in the structure and constitution of sexuality (2467).” Sedgwick also argues that there are homosocial behaviors among women, however it is considered normal and appreciated in society, where as for men these behaviors are looked upon as weak (2467). Sedgwick also points out the continuum of female behaviors, about women who love other women or women in general, as having a variety of professions would “...promote the interests of other women, would have similar agreements and related activities to each other as ‘homosexual’”
On page 2391, the charmed circle chart shows that sex is considered to be “good,” “ normal,” or “natural.” This is the idea that sex is heterosexual and the purpose of it is to reproduce. The other example Rubin provides in the charmed circle is that sex should be coupled, rational, and from the same generation. This is opposed to a person involved with pornography, fetish objects, sex toys, or any role that is not male and female. Anyone who violates these rules are seen as “bad” and “unnatural,”with harsher criticisms aimed at people who have homosexual attractions (2390). The reasons for criticizing homosexuality are multiple: this kind of sex is not procreative, often not married/coupled, and is sometimes commercial (2390). Rubin’s argument supports Althusserian Marxism theory in that the chart mentioned above shows a hierarchy of value, and that these values are changing. Marxist theory focuses on the economics of social class, however Rubin’s argument may not be about the economics of social class, but more about what is moral and what is immoral. As explained previously, sexual practices are seen to be a sin in Western society, especially to the heterosexual norm. As for Althusser, according to his ideology, a religion is a ritual, which offers moral outlooks and sustains obedience. Rubin argues that what religion does to sexuality is give negative connotations to people who …show more content…
Homosocial desire is primarily about the bonds between other males, such as the patterns of male friendship, mentorship, rivalry, and hetero- and homosexuality (2466). Sedgwick also mentions the structure that takes place within homosocial desire, writing, “a corollary is that in a society where men and women differ in their access to power, there will be important gender differences, as well, in the structure and constitution of sexuality (2467).” Sedgwick also argues that there are homosocial behaviors among women, however it is considered normal and appreciated in society, where as for men these behaviors are looked upon as weak (2467). Sedgwick also points out the continuum of female behaviors, about women who love other women or women in general, as having a variety of professions would “...promote the interests of other women, would have similar agreements and related activities to each other as ‘homosexual’”