Response to Sex and Social
Control Harry Vélez Quiñones, University of
Puget Sound
I am struck by a series of coincidences and common
themes concerning our business here during these couple of days. To start, as I
am sure we all have noted, we meet in the city of brotherly
love, an auspicious yet troubling motto. As Barbara Weissberger was
quick to notice, the erasure of sisterly love demands our
attention. Quite possibly, the founding fathers of Philadelphia exhibited
tendencies similar in kind to those our speakers traced in Queer Iberia
about the chroniclers of the Albigensian Crusade, the pro-Isabelline
propagandists, and the poets who wrote cantigas descarnho e de mal
dizer. After all, homosocial bonds, like homophobic discourse, are
invariably predicated on misogynist anxieties. There is more to this than meets
the eye, since we can safely assume that the original loving brothers in
Philadelphias motto must have been white, Christian and well-off. The
erasure of women and queers, as our speakers have also noted, is linked to the
fears surrounding those who occupy or are made to occupy liminal positions.
Women, Jews, conversos, Moslems, moriscos, Italians and slaves,
for example, were all seen as prone to womanish weaknesses and nefarious
inclinations in both medieval and early modern Iberia.
Our proceedings
also take place at a moment in culture that is germane to those that Sara
Lipton, Benjamin Liu, and Barbara Weissberger considered in their pieces for
Queer Iberia. The Albigensian crusade saw opposing armies struggle in
the Languedoc. The military campaigns waged by Alfonso el Sabios father,
Fernando III, extended the frontier of the Christian kingdom of Castile farther
south than ever before, creating a multitude of social and political tensions
among people of three religions who would now have to live in closer contact.
Finally, the civil war and Portuguese invasion of Castile that followed
Isabellas accession to the throne in 1474 was a delicate, if not
disorderly, event. Today, October 20, 2001, we find ourselves involved in a war
effort. The September 11 attacks have strained our convivencia.
Religious and ethnic differences have fueled a series of violent expressions,
both rhetorical and physical. Today our military is bombing a Muslim nation.
Repeatedly referring to the Muslim foe as cowardly, President Bush
and his administration have launched what was initially advertised as a
crusade under the name Infinite Justice.
In many
quarters of the United States, anxiety, fear, and hate have emerged. According
to CNN, two days after the September 11 attack, the Reverend Jerry Falwell made
the following statement during a broadcast of the Christian television program
The 700 Club:
I really believe that the pagans, and the
abortionists, and the feminists, and the gays and the lesbians who are actively
trying to make that an alternative lifestyle, the ACLU, People For the American
Way, all of them who have tried to secularize America. I point the finger in
their face and say you helped this happen.
Falwells
ultra-orthodox Christian ideology manifests itself in a rhetorical strategy
that aims to demonize the other by aligning it with nefarious people and their
unholy sexual practices. The Muslim Arab terrorists come together in
Falwells speech with non-Christians, women of lascivious disposition,
Pro-choice professionals, homosexuals, lesbians, progressive Jewish
intellectuals, leftist activists, and others who do not fit into Falwells
nativist vision of America. But we find similar attempts to naturalize and
neutralize these fears and anxieties by those who usually write from a
radically different position. David Schmader, a talented queer writer and
performer, wrote the following in his column, Last Days, in the
alternative Seattle weekly, The Stranger:
Almost one month ago
today, Islamic terrorists hijacked four commercial airliners, killing the
flight crews before crashing the planes into the Twin Towers, the Pentagon, and
a field in Pennsylvania. We may never know what was going through the
hijackers minds as they executed the worst act of terrorism in American
history. But today The Boston Globe revealed what was on the
hijackers minds before the attacks: hot, hot pussy. According to Boston
authorities, on the night before the attacks, four of the suspected hijackers
called a number of Boston escort services, inquiring about available sexual
services and haggling over price; a driver for one of the services told
reporters he twice drove a prostitute to the suburban hotel where two of the
accused hijackers were staying. And while history will remember these men for
their willingness to die for their religion, Islamic law requires those who
engage in prostitution to be publicly stoned to death.
Mohammed Atta
and his comrades appear here to have been every bit the
pussyhounds, to use the term of good ole boy Christian
fraternity brothers on Spring Break. At first glance Schmaders argument
may appear to counter Falwells misogynist and homophobic rhetoric, but in
many ways he intensifies the Christian fundamentalists position because
he attacks the purported moral/religious authority of Al-Qaeda militants by
condemning their sexual appetite for women. By ascribing to middle-class
respectability, and by invoking an almost medieval notion that men are weakened
and corrupted by their uncontrolled passion for women, Schmader undermines the
belief of many queers that sex between consenting adults is not a criminal
act.
For his part, Falwell certainly conflates militant infidels with
women and irregular sexuality, which brings to mind similar
strategies discernible in medieval and early modern Iberia, and yet he is not
alone in linking current events with the past. Osama Bin Laden, the
sodomitic Moor, whom the righteous pastor leaves unnamed in his
condemnation of queers, feminists, and liberals, would soon enough remind
television viewers around the world that the Iberia of Al-Andalus, queer or
not, figures highly in his terrorist rationale. Indeed, Borja Hermoso reports
in the Spanish daily El Mundo:
En sus airadas palabras desde las
montañas de Afganistán (?) [Osama Bin Laden] evocó el
universo perdido de Al Andalus, lo situó en el mismo plano que los
territorios ocupados por Israel y realizó el enésimo llamamiento
a la guerra santa: «El mundo tiene que saber que no vamos a permitir que
vuelva a repetirse la tragedia de Al Andalus con
Palestina».1
Oddly, Bin Ladens words infuse the
Queer Iberia project with a disturbing and urgent relevance. His idyllic
view of Al-Andalus, presumably populated by morally upright and sexually pure
Arabs, is one that many of the contributors to this volume have questioned
indirectly. Our readings can expose the extremist fallacies of the Falwells and
the Bin Ladens while also turning the screws on interpretations that equate
manliness with heterosexual intercourse and moral superiority with sexual
abstinence.
Right now, however, there is a war. As many in the United
States continue living in fear, some more frightened now than ever before, and
as our troops go on risking their lives, an old paradox resurfaces. Queer
servicemen and women, usually targeted by search and outing
missions, only now know with complete certainty that they are safe at their
posts. Asking, telling, and pursuing are all irrelevant and inoperative in
times of war. However, as soon as the mobilization ends, much like the Gulf War
ten years ago, they will realize once again that they attract the anxious
attention of their superiors and comrades who, like Reverend Falwell, see in
them the seeds of disorder and corruption.2
Unlike our
brothers and sisters in the military, we seem to have broken free from the
strictures that the academic version of the Dont Ask, Dont
Tell, Dont Pursue policy had placed on us for so long. We began
asking a great many questions about alternative configurations of desire and
their representation in culture. We started telling silenced or untold stories
of homoerotic desire and its celebration or, more often, its persecution in
medieval and early modern texts. We went on to pursue these lines of inquiry
leading to publications such as Bergmann and Smiths
¿Entiendes?, Blackmore and Hutchesons Queer Iberia,
Delgado and Saint-Saënss Lesbianism and Homosexuality in Early
Modern Spain, and Chávez de Silverman and Hernándezs
Reading and Writing the Ambiente. Like gays and lesbians in the
military, although our motivations and aims surely differ, we are good at
reading cultural anxieties about sexual misalliance, gender confusion, and
queerness. Soldiers need these skills to survive in a hostile environment
whereas we invest ourselves in tracing the stories and the history of those
who, for the most part, failed in their attempts to survive.
That we
owe some of our success in reading queerly to the disciples of
Foucault or Américo Castro, or to what some have called the dreaded
pensamiento gay anglosajón, should hardly be a matter for
dissension at this time. As Michael Solomon put it last night, to return
is to remember. Re-membering is tantamount to taking stock in
a thrilling critical adventure that is still in its early stages. It also
concerns reminiscing about our beginnings and re-assessing our
constituencies, the fellows whose allegiance our critical discourse seeks.
Re-membering implies re-tooling, the member
being the tool -the organi- through which we perform our readings. We
should always remember that we teach with our bodies, that we write with our
bodies. Sometimes we plainly write our bodies, as it were. This is what is
queer about our practice, especially because it takes place in predominately
heteronormative academic circles that validate so-called rational,
disembodied, and normal ways of reading, writing, and
teaching.
1 Daniel Eisenberg and Israel Burshatin brought this
fact to our attention in the discussion that followed my remarks on October 20,
2001.
2 [In late September, 2001 in the wake of the events of September
11, the Pentagon issued a directive that individual branches of the military
could operate under stop loss provisions, basically a war time
procedure to forestall the routine discharge of men and women deemed essential
to the war effort or of who might be seeking excuses to avoid combat. In late
September the Air Force and in early October the Navy announced that their
stop loss procedures would not include suspension of expulsions
based on the current Dont Ask, Dont Tell policy
requiring concealment of sexual orientation for gay and lesbian service
personnel. As of press time, the Army, Marines and Coast Guard had not
addressed this issue. Editor.]