Queer nationalism

Queer Nation

Main article: Queer Nation

The homophobic aspect of many cultures has led to increasing frustration and a wish to separate from a perceived hostile heterosexual majority. These feelings found their expression in 1990 with the establishment of Queer Nation, a radical organization best known for its slogan "We're here. We're queer. Get used to it".

In 1969, gay activist Don Jackson from California proposed to take over Alpine County, California—a project also known as Stonewall Nation.

The first attempt to make territorial claims was made in 2004 by a group of Australian gay activists who declared the tiny islands of Cato Reef to be the Gay and Lesbian Kingdom of the Coral Sea Islands and Dale Parker Anderson to be the Emperor. Following the 2005 disagreements within the group, the Gay and Lesbian Commonwealth Kingdom and Unified Gay Tribe have cancelled their affiliation to Anderson. Some other groups with similar causes exist, e.g. the Gay Homeland Foundation and a micronation called Gay Parallel Republic.

In 2007, Garrett Graham published a plan and constitution for a gay state, connected to Theodor Herzl's Jewish state ("Herzl's words, messages and concepts live on in ... The Gay State").

Research

An advanced analysis was published 1996 by Brian Walker. In his article "Social Movements as Nationalisms, or, On the Very Idea of a Queer Nation", Walker points out that several features of the nationalistic creation of cultural identity apply to the LGBT national movement as well. Walker classifies queer nationalism as one of the new cultural forms of nationalism which are distinct from the old ethnic and religious types of nationalism and concludes that the gay and lesbian community fulfils many criteria to be regarded as a people for the following reasons:

• All forms of nationalism began as social movements, which queer nationalism is—a group of people set apart from those around them by in-group attitudes and discrimination from others.
• The gay community has a culture, with distinct discussion groups, book stores, magazines, bars, cabarets and other such features.
• It possesses a shared history and literature.

Walker regards modern communication technologies such as the Internet as offering a chance for the LGBT community to further integrate as a non-territorial nation.

This thesis is supported by Paul Treanor, who considers an alternative (non-nationalist) world order possible. In this context, Treanor mentions the LGBT community as a "non-territorial nationalist movement".

Will Kymlicka acknowledges that LGBT people have developed a group identity and group culture similar to those of ethnocultural groups, but he argues in favor of integration instead of separatism.

References

References

1. [https://www.utpjournals.press/doi/abs/10.3138/jcs.35.2.176?journalCode=jcs Sexualities and National Identities: Re-Imagining Queer Nationalism]
2. [https://www.kqed.org/arts/13858167/queer-nation-lgbtq-activism-90s When Queer Nation 'Bashed Back' Against Homophobia with Street Patrols and Glitter]
3. Donn Teal: ''The Gay Militants: How Gay Liberation began in America, 1969–1971''. (New York: Stein and Day, 1971). pp. 281–298.
4. [http://gayhomeland.org/ Gay Homeland Foundation] {{Webarchive. link. (2006-04-14 , based in Cologne (Germany) under the responsibility of Viktor Zimmermann)
5. Graham, Garrett: [https://www.scribd.com/book/384076160/The-Gay-State-The-Quest-for-an-Independent-Gay-Nation-State-and-What-It-Means-to-Conservatives-and-the-World-S-Religions The Gay State] {{Webarchive. link. (2023-06-23 , New York/Bloomington 3rd edition 2010 (=Graham))
6. Graham, 11
7. Walker, Brian. (1996). "Social Movements as Nationalisms or, On the Very Idea of a Queer Nation1". Canadian Journal of Philosophy Supplementary Volume.
8. [http://www.socresonline.org.uk/2/1/8.html Treanor, Paul: "Structures of Nationalism" in "Sociological Research online"] {{webarchive. link. (December 1, 2005)
9. Will Kymlicka: ''Can Multiculturalism Be Extended to Non-Ethnic Groups?'' in ''Finding our way: rethinking ethnocultural relations in Canada'' (Toronto: Oxford University Press, 1998), S. 90–101.