Queer Theory

Queer theory has its roots in poststructuralism and literary deconstructionism. Hence, the works of Foucault, Derrida, and Lacan are seen as largely influential. Queer theory is tied to the rise in multicultural theory in sociology. Both of these in turn owe much to the rise of postmodern social theory in helping to give voice where none had previously been present.

The rise of poststructuralism played an especially important role in setting the stage for queer theory. Counterintuitively, one reason for this is that poststructuralism leaves a lot of unanswered questions. In fact, poststructuralists delight in their belief that there is no single answer to any question. While this may be frustrating to many, it is also a source of joy and freedom for many others. It promotes the tearing apart of existing social theories by subjecting them to harsh critical analysis and ultimately stimulates many to be revised, re-envisioned, and improved, thereby leading to a strengthening of such theories. Poststructuralism also has the positive side effect of promoting the idea that all social phenomena can, and should, be deconstructed. This idea is similar to the mainstream sociological goal of debunking social myths and shows how poststructuralism can provide many valuable insights for those who have been oppressed, ignored, or silenced by social theory.

One of the key contributors to poststructuralism, as well as one of the most influential founders of queer theory, is Michel Foucault. Specifically, two of Foucault's main ideas—“archaeology of knowledge” (1966) and “genealogy of power” (1969)—have had the greatest influence. The archaeology of knowledge represents a search for the universal rules that govern what can be said in a particular discourse at a given historical moment. Foucault's goal is not to develop a traditional understanding of these documents but rather to describe them, analyze them, and organize them. He does not believe that one can, or even should, pinpoint origins. The focus should be on analyzing what actually is, not where it came from. This idea has been readily adopted by queer theorists as they also frequently proceed with a goal of understanding, not defining.

A genealogy of power for Foucault represents his concern with what he saw as the inextricable linkage between knowledge and power. Genealogy as a method of intellectual history is very distinct in that it does not seek to describe things based on the lawlike ways they unfold or even on their arrival at a given historical goal. Instead it outlines their trajectories, which are seen as open-ended, thereby allowing for a multiplicity of pathways. Thus, everything is relational and contingent. Genealogy also implies an inherent criticism toward the way things are perceived to be “naturally” (i.e., men and women, heterosexuals and homosexuals, etc.). This idea has become a cornerstone of relational politics and queer theory alike as they seek to disrupt notions of essence and “natural” identity.

The genealogy of power also demonstrates an interest in how people regulate themselves and other members of society through the production and control of knowledge. Although Foucault is interested in the ways in which the power derived from knowledge is used to dominate society by members of the ruling class, he does not see those elites as consciously exerting their rule. Instead, he is more interested in the structure between knowledge and power than with the actors and their positions within that structure.

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