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222:. Each pamphlet was a single sheet of standard-sized newsprint, printed on both sides and folded in half to create four pages. Title text on the front of the pamphlet read "Queers Read This", while similar text on the back said "I Hate Straights". Roughly 15,000 copies of the essay were distributed by Queer Nation members marching with the
31:
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the day after the parade, a straight woman was applauded after condemning the "I Hate
Straights" essay, while a gay man's defense of the essay was poorly received. Both supporters and opponents of the essay acknowledged that its distribution alongside the ACT UP contingent "inappropriately linked the
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cited the essay to support her argument that "instead of destabilizing the assumed categories and binaries of sexual identity, queer politics has served to reinforce simple dichotomies between heterosexual and everything 'queer'". Cohen argued that while "queer activists and queer theorists are tied
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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
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tone in asserting that queer existence is political and revolutionary in and of itself. It tells queer people to "let yourself be angry", rejecting the idea "that good queers don’t get mad". It additionally calls for heterosexual society to be held accountable, asserting that "until I can enjoy the
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or refused to take a copy upon seeing the word. Despite this, Queer Nation's distribution of the pamphlet at the 1990 pride parade, and subsequent press coverage, established the group's public reputation. Media coverage brought the group to a national audience, leading to the establishment of a
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The essay characterizes queerness as being based on social situation and action, in contrast to gay and lesbian identity which are considered to be based on "natural" or inherent characteristics. Across multiple sections which use various voices and tones, it lays out a rationale for the
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The essay includes multiple separate but overlapping sections with diverse voices. Its tone is consistently urgent and varies between upbeat, negative, and angry. Speaking to conservative and disengaged LGBT people along with politically active queers, the essay takes a
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How can I tell you, how can I convince you, brother, sister that your life is in danger: That everyday you wake up alive, relatively happy, and a functioning human being, you are committing a rebellious act. You as an alive and functioning queer are a revolutionary.
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article characterized it as "not a particularly unusual Pride Day literature drop" with the exception "that the liberated tenor of the entire publication culminated in the final essay, whose title boldly declared, 'I Hate
Straights.'" The author of the
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identity, and constitution of the reader as a member of that marginalized group, provides a basis for the text's view as to what queerness means and should mean. At one point the essay asserts that "being queer is not about a
486:. She argued that a focus on heteronormativity would allow "recognition that 'nonnormative' procreation patterns and family structures of people who are labeled heterosexual have also been used to regulate and exclude
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organization to the publication," violating the group's decision-making practices. Beyond concerns about process, the debate over the pamphlet within ACT UP reflected tensions between the group's dual identities as a
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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.
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on the original essay reads "published anonymously by queers", and Queer Nation did not explicitly claim responsibility for the piece; it was controversial within the group as some interpreted it as advocating queer
254:, nascent at the time the piece was written, would later elaborate. It additionally addresses the HIV/AIDS epidemic in the United States and the lack of an effective response to the epidemic at the time of writing.
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to and rooted in a tradition of political struggle most often identified with people of color and other marginal groups", this dichotomization created a reductive understanding of oppression that lacked
353:; it is about the freedom to be public, to just be who we are. It means everyday fighting oppression; homophobia, racism, misogyny, the bigotry of religious hypocrites and our own self-hatred."
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echoed Cohen in 2018, writing that the essay "fails to account for manifestations of queer privilege and heterosexual disadvantage constituted by class, racial, and gender asymmetries".
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The essay characterizes queerness as a community accessible through choice and action, rather than a group demarcated by inherent characteristics. Queer identity is thus contrasted with
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The evolution of queerness as a concept in the early 1990s was shaped by this context. It was often associated with a sense of anger and a rejection of existing societal structures.
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of the term, stating that "QUEER can be a rough word but it is also a sly and ironic weapon we can steal from the homophobe's hands and use against him". In this context, it defines
448:"Queers Read This" has received academic attention, and has frequently been presented as the origin of queer theory and radical queer activism. It was not the first use of the term
316:, the effect of the title "Queers Read This" is that anyone reading the essay "must accept, no matter how momentarily or skeptically, being named as a queer". The use of the term
286:: "Girl, you can't wait for other dykes to make the world safe for you. Stop waiting for a better more lesbian future! The revolution could be here if we started it."
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as "leading a different sort of life" in opposition to "the mainstream, profit-margins, patriotism, patriarchy or being assimilated". It also notes that the term is
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266:"Queers Read This" consistently challenges its reader to be more visibly and actively queer, and characterizes queer identity not only as an expression of
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same freedom of movement and sexuality, as straights, their privilege must stop and it must be given over to me and my queer sisters and brothers".
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374:"Queers Read This" was controversial upon publication even within the group itself, and some people at the parade objected to its use of the term
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was titled "Queer Theory", members of ACT UP self-identified as queer, and Queer Nation had been founded. In 2013, Yasmin Nair stated in the
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group that did not publicly identify itself as a gay organization and a "de facto gay-liberation political-action machine".
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and conceptualization of queer identity alienated some potential readers when it was initially distributed; journalist
278:, at one point asking the reader to "tear yourself away from your customary state of acceptance". A section focused on
1197:""Queer Nation is Dead/Long Live Queer Nation": The Politics and Poetics of Social Movement and Media Representation"
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or anti-heterosexual sentiment. However, the essay was generally attributed to Queer Nation and understood as a
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1267:""Nobody Don't Really Know What That Mean": Understandings of "Queer " among Urban LGBTQ Young People of Color"
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article recounted that the pamphlet sparked "a ferocious debate" within the queer community. At a meeting of
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article, Nina Reyes, found the essay to be a "persuasive argument for unified queer intolerance" and queer
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noted that some parade-goers refused to take a copy of the pamphlet because it used the word. According to
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in this context; the word began to be reappropriated in the late 1980s. By 1990, a conference at the
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suggested that this critical stance toward heterosexuality as a whole represented a connection to
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that the "Queers Read This" pamphlet was among "the clearest expressions" of this new language.
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contingent in the parade. It was subsequently distributed from individual to individual through
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The final page of the pamphlet contained a single section with the title "I Hate
Straights".
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567:"What queer means, after Ariana DeBose becomes first queer woman of colour to win an Oscar"
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246:"Queers Read This" is divided into multiple distinct sections, written in different voices
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had increased 122 percent from the start of the same year, prompting the creation of
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is justified in the essay itself as follows, in a section titled "Why Queer":
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The period during which "Queers Read This" was written was characterized by
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and suggests that to be queer is to constantly fight against oppression.
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visibility asserts that queer women should involve themselves in
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Members of Queer Nation first circulated "Queers Read This" in
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by activists. This reappropriation, especially popular among
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but also a commitment to specific action. It calls for
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PDF scan of "Queers Read This" as originally published
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Fawaz, Ramzi; Smalls, Shanté Paradigm (June 1, 2018).
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The essay has been critiqued for allegedly targeting
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identity. It was originally circulated by members of
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1082:Conrad, Ryan; Pelletier, Gary Lee (June 1, 2022).
1119:"Queering Sexism and Whiteness with Marilyn Frye"
198:It is unclear who wrote "Queers Read This". The
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940:"Activists celebrate Queer Nation anniversary"
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329:The essay also specifically acknowledges the
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341:: "Queer, unlike GAY, doesn't mean MALE."
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1322:GLQ: A Journal of Lesbian and Gay Studies
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1158:GLQ: A Journal of Lesbian and Gay Studies
1054:GLQ: A Journal of Lesbian and Gay Studies
651:"Where Does The Word "Queer" Come From?"
473:. In a 1997 critique of queer activism,
1265:Panfil, Vanessa R. (October 14, 2020).
1202:Critical Studies in Media Communication
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50:" and known by one of its components, "
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710:"What is the history of Queer Nation?"
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385:major cities in the United States
1364:Journal of Communication Inquiry
1230:Hagen, Jamie J. (October 2022).
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344:This framing of queerness as a
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54:") is an anonymously written
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908:"Queerly Speaking"
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774:Hagen 2022
759:Ponce 2018
523:References
517:Bash Back!
403:separatism
314:E. J. Rand
284:revolution
276:coming out
272:LGBT pride
205:separatism
165:homophobia
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687:glbtq.com
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528:Citations
365:Reception
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