Queer Book Quotes

Gay kids aren’t a “plot point” that you can play with. Gay kids are real, actual kids, teenagers, growing up into awesome adults, and they don’t have the books they need to reflect that. Growing up, my nose was constantly stuck in a book. Growing up as a lesbian, I was told over and over and over by the lack of gayness in said books that I did not exist. That I wasn’t important enough to tell stories about. That I was invisible. Why are we telling our kids this? Why are we telling them that they’re a minority, and they don’t deserve the same rights as straights, that they’re going to grow up in a world that despises them, that the intolerance of humanity will never change, that they’re worthless. It’s not true.

if Moses had seen the way my friend’s face blushes when he’s drunk, and his beautiful curls and wonderful hands, he would not have written in his Torah: do not lie with a man

If I read a book that impresses me, I have to take myself firmly in hand before I mix with other people; otherwise they would think my mind rather queer.

When a man does a queer thing, or two queer things, there may be a meaning to it, but when everything he does is queer, then you begin to wonder

He felt as he always did when he finished a book — queerly empty, let down, aware that for each little success he had paid a toll of absurdity.

and give me insults, give me economic discrimination, give me the darkened parking lot of a windowless queer bar, give me fleets of bigots and books banned in libraries across america, feed the world with lies about my life and plop a second helping of oppression on my plate and thank you for not making me straight.

They are kind of queer about music and books and scenery. Mother says it’s because their grandfather came from Virginia. She says Virginians set quite a store by such things.

Being taken seriously means missing out on the chance to be frivolous, promiscuous, and irrelevant. The desire to be taken seriously is precisely what compels people to follow the tried and true paths of knowledge production around which I would like to map a few detours.

Do you prefer him or her? Either one's cool-I'm genderfluid.

Living with stress and secrets is both stressful and secretive.

It seems obvious to me that the more queer books there are in the wolrd, the more queer kids we reach with the message that they are not alone, the fewer LGBT kids become one of these grim statistics.

This book is for hot autistic people, people from the city, people who have been mistaken for a different ethnicity, queer and trans people who are tired of being strong and just want to do jokes, tall girls, and haters.

I look forward all day to evening, and then I put an "engaged" on the door and get into my nice red bath robe and furry slippers and pile all the cushions behind me on the couch, and light the brass student lamp at my elbow, and read and read and read. One book isn't enough. I have four going at once. Just now, they're Tennyson's poems and "Vanity Fair" and Kipling's "Plain Tales" and - don't laugh - "Little Women." I find that I am the only girl in college who wasn't brought up on "Little Women." I haven't told anybody though (that would stamp me as queer). I just quietly went and bought it with $1.12 of my last month's allowance; and the next time somebody mentions pickled limes, I'll know what she is talking about!

A young man sat down beside him on the divan and, without any kind of preliminary, said, ‘Is it a queer book?’ ‘No,’ said Laurie. ‘Oh,’ said the young man, on a note of utter deflation. He got up and went away.

The queerness doesn't matter so long as they're friends.

I dedicate this book to the constellation of queer ancestors who have loved and healed through space and eternity, regardless.

Love does not work in convenience. Or any kind of sense.

This is a story of art without markets, drama without a script, narrative without progress. The queer art of failure turns on the impossible, the improbable, the unlikely, and the unremarkable. It quietly loses, and in losing it imagines other goals for life, for love, for art, and for being.

For the rest, silence or good music, not much food, a lot of solitude, walks on the Heath, the time to think while others... well, often fall apart. Not so bad, not so bad at all. Being queer and self-sufficient is the best present at this season.

Ever notice how Christians quote the Old Testament more then the New Testament? That's so they can say mean things, talk bad about the queers and such. New Testament, that's the Christian book. The stuff in red, that's Jesus talk. That's what they're supposed to live their life by, but, no, they like the God of the Old Testament, the mean, judgmental one, before he was on Zoloft.

I want queer authors to write anything and everything they need to write. I have no interest in gatekeeping; I want the full spectrum. I want the coming out books. I want the books about queer suffering. I want on-page catharsis and exploration of trauma. I want the happy books, too: queer joy books, cute romantic comedies, first crush books, fantasies about queer royals and revolutionaries and spaceship captains. (...) We need all types of queer stories because all types of queer people exist. I want the market to be so saturated with queer books that anyone who needs to see themselves in a story—anyone who hasn’t yet seen themselves, hasn’t yet gotten to be the hero—can walk into any bookstore and find a book (or six) about someone who experiences the world like they do. I want every queer author to get the chance to tell their story. To tell people, We exist everywhere. We suffer, we survive, we love. We can be magic, too.

I guess it's true that us queers are starved for stories that mirror our lives. I can't remember a time when I saw a queer person in a movie or TV show or book that I didn't have to actively seek out myself.

But that would be terrible queer, Anne. And what would Mrs Harmon Andrews say?" "Ah, there's the rub," sighed Anne. "There are so many things in life we cannot do because of the fear of what Mrs Harmon Andrews would say. What delightful things we might do were it not for Mrs Harmon Andrews!

Without warning a lady appeared. She came from the direction of Friday-street, for she had just been with Mr. Newbolt. She strode capably through the snow. She wore a black silk gown and something very queer swung from a silver chain about her neck. Her smile was full of comfort and her eyes were kind and happy. She was just as Mr. Newbolt had described. And the name of this lady was Death.

It is a very strange feeling when one is loving a clock that is to every one of your class of living an ugly and a foolish one and one really likes such a thing and likes it very much and liking it is a serious thing, or one likes a colored handkerchief that is very gay and every one of your kind of living thinks it a very ugly or a foolish thing and thinks you like it because it is a funny thing to like it and you like it with a serious feeling, or you like eating something that is a dirty thing and no one can really like that thing or you write a book and while you write it you are ashamed for every one must think you a silly or a crazy one and yet you write it and you are ashamed, you know you will be laughed at or pitied by every one and you have a queer feeling and you are not very certain and you go on writing. Then someone says yes to it, to something you are liking, or doing or making and then never again can you have completely such a feeling of being afraid and ashamed that you had then when you were writing or liking the thing and not any one had said yes about the thing.

Rather than searching for ways around death and disappointment, the queer art of failure involves the acceptance of the finite, the embrace, of the absurd, the silly, and the hopelessly goofy. Rather than resisting endings and limits, let us instead revel in and cleave to all of our own inevitable fantastic failures" (The Queer Art of Failure, "Ending, Fleeing, Surviving").

However you identify, be it lesbian, gay, bisexual, trans, queer, asexual, curious, or carrot, we all have something in common—we are a minority, and we have made brave steps to identify as such; we have refused to hide and made a declaration of who we are.

Well--you know how the Wilkes are. They are kind of queer about music and books and scenery. Mother says it's because their grandfather came from Virginia. She says Virginians set quite a store by such things.

So glory to the queers who live to see the credits roll

White people, you need to get this: you are racist. You uphold white supremacy in big and small ways every day, whether you mean to or not. The first step is admitting that you are part of the problem. If you want to understand how and why, read a book. Read a hundred books. Take a workshop. Read as many books and take as many workshops as you need to be able to stop pretending it’s other white people and not you. Trust me. It’s

All my girlhood I always planned to do something big…something constructive. It’s queer what ambitious dreams a girl has when she is young. I thought I would sing before big audiences or paint lovely pictures or write a splendid book. I always had that feeling in me of wanting to do something worth while. And just think, Laura…now I am eighty and I have not painted nor written nor sung.” “But you’ve done lots of things, Grandma. You’ve baked bread…and pieced quilts…and taken care of your children.” Old Abbie Deal patted the young girl’s hand. “Well…well…out of the mouths of babes. That’s just it, Laura, I’ve only baked bread and pieced quilts and taken care of children. But some women have to, don’t they?...But I’ve dreamed dreams, Laura. All the time I was cooking and patching and washing, I dreamed dreams. And I think I dreamed them into the children…and the children are carrying them out...doing all the things I wanted to and couldn’t.

A book may be on any queer subject, but one can at least always be certain how to turn a page and read it.

My books have always been safe spaces, sanctuaries for Queer folk, first and foremost, but all are welcome.

The strong women told the faggots that the more you share, the less you need. At first the faggots thought the strong women were being either obtuse or utopian. But as they began to share their clothes and their secrets and their magic potions and their spaces and their incantations and their animals and their books and their visions and their food, they learned, slowly, that the more they shared with each other, the more there was that could be shared and the less any one faggot needed. The more that goes around, the more you get back.

Edda danced in the ballet. That was her job. 'Job' was not the word other people chose to describe what Edda did, but the right word nonetheless. Words were queer that way, Edda often thought. They classified things. In her case they could place someone in another dimension.

(...) Eu queria que ele agisse? Ou eu preferia uma vida de desejo não realizado desde que seguíssemos com esse joguinho de pingue-e-pongue: não saber, saber, não saber, saber? Fique quieto, não diga nada, e se não puder dizer "sim", não diga "não", diga "depois". É por isso que as pessoas dizem "talvez" quando querem dizer "sim", mas esperam que você pense que é "não" quando o que realmente querem dizer é Por favor, pergunte de novo, e depois mais uma vez?

don’t get into the writer’s personal life thinking if you like the books you’ll like the writer. A writer’s personal life is horrible and lonely. Writers are queer so keep away from them.

A student incquired at his college bookstore about a book whose author's name he could not remember, but whose queer title was, to the best of his recollection, "A World Full of Lobsters.

In my early teens, I heard about Naked Lunch and its mutating typewriters and talking cockroaches. While I would hardly classify its dystopic vision as erotica now, at the time, Naked Lunch was my first foray into consuming smut. It was because of Burroughs that I knew about the particular musk that blooms when a rectum is penetrated, and that death-by-hanging produces spontaneous trouser tents. The first Burroughs I read was Naked Lunch, but I buried myself in a few of his stories, and thus the arc of my recollection is just as non-linear as his narrative.

The books awed her by size, thickness, the staggering mass of lines and words to read before she could read all of them. Then having read all of the books must she carry in her head all that knowledge from the books? This too staggered her. "Wouldn't my head feel queer?" she asked Elder Brewster. "Wouldn't my head feel heavy carrying so much knowledge? Could any of it spill out if there was too much?

Queerness offers the promise of failure as a way of life...but it is up to us whether we choose to make good on that promise in a way that makes a detour around the usual markers of accomplishment and satisfaction.

He felt as he always did when he finished a book—queerly empty, let down, aware that for each little success he had paid a toll of absurdity. It was always the same, always the same—like toiling uphill through jungle and breaking out to a clearing at the top after months of hell only to discover nothing more rewarding than a view of a freeway—with a few gas stations and bowling alleys thrown in for good behavior, or something.

Hey, I wonder what the public would say if they knew two queer scientists were the ones trying to explain human sexuality to the much-romanticized atargati. There’s something else they’ll probably leave out of the book.

TRAMP {Looking closely at the dead man.} It’s a queer look is on him for a man that’s dead. NORA {Half-humorously.} He was always queer, stranger, and I suppose them that’s queer and they living men will be queer bodies after.

For folks who have that casual-dude energy coursing through their bloodstream, that's great. But gays should not grow up alienated just for us to alienate each other. It's too predictable, like any other cycle of abuse. Plus, the conformist, competitive notion that by "toning down" we are "growing up" ultimately blunts the radical edge of what it is to be queer; it truncates our colorful journey of identity. Said another way, it's like living in West Hollywood and working a gay job by day and working it in the gay nightlife, wearing delicate shiny shirts picked from up the gay dry cleaners, yet coquettishly left unbuttoned to reveal the pec implants purchased from a gay surgeon and shown off by prancing around the gay-owned-and-operated theater hopped up on gay health clinic steroids and wheat grass purchased from the friendly gay boy who's new to the city, and impressed by the monstrous SUV purchased from a gay car dealership with its rainbow-striped bumper sticker that says "Celebrate Diversity." Then logging on to the local Gay.com listings and describing yourself as "straight-acting." Let me make myself clear. This is not a campaign for everyone to be like me. That'd be a total yawn. Instead, this narrative is about praise for the prancy boys. Granted, there's undecided gender-fucks, dagger dykes, faux-mos, po-mos, FTMs, fisting-top daddies, and lezzie looners who also need props for broadening the sexual spectrum, but they're telling their own stories. The Cliff's Notes of me and mine are this: the only moments I feel alive are when I'm just being myself - not some stiff-necked temp masquerading as normal in the workplace, not some insecure gay boy aspiring to be an overpumped circuit queen, not some comic book version of swank WeHo living. If that's considered a political act in the homogenized world of twenty-first century homosexuals, then so be it. — excerpt of "Praise For The Prancy Boys," by Clint Catalyst appears in first edition (ISBN # 1-932360-56-5)

See, the institutions and specialist, experts, you see. Yes, yes, experts, indeed. See, they would have us believe that there is an order to art. An explanation. Humans are odd creatures in that way. Always searching for a formula. Yes, a formula to create an expected norm for unexplainable greatness. A cook book you might say. Yes, a recipe book for life, love, and art. However, my dear, let me tell you. Yes, there is no such thing. Every individual is unique in their own design, as intended by God himself. We classify, yes, always must we classify, for if not, then we would be lost, yes lost now wouldn't we? Classification, order, expectations, but alas, we forget. For what is art, if not the out word expression of an artist. It is the soul of the artisan and if his expectations are met, than who are we to judge whether his work be art or not?

The desire to trot it out as one of our greatest literary achievements does not preclude the fact that Bram Stoker was gay as the day is long, and that Dracula is essentially a work of queer erotica. If anything, that makes the book even more important!

Hindu mythology makes constant references to queerness, the idea that questions notions of maleness and femaleness. There are stories of men who become women, and women who become men, of men who create children without women, and women who create children without men, and of creatures who are neither this, nor that, but a little bit of both, like the makara (a combination of fish and elephant) or the yali (a combination of lion and elephant). There are also many words in Sanskrit, Prakrit and Tamil such as kliba, napumsaka, mukhabhaga, sanda, panda, pandaka, pedi that suggest a long familiarity with queer thought and behaviour. It is common to either deny the existence of such fluidity in our stories, or simply locate them in the realm of the supernatural or point to law books that, besides endorsing patriarchy and casteism, also frown upon queer behaviour. Yet the stories are repeatedly told and shown. Gentle attempts, perhaps, of wise sages to open up stubborn finite minds and lead them towards infinity

And then there's the angel on the other shoulder - who the queer-positive books and pamphlets encourage me to believe - saying that no, what it means is I'm open to falling in love with anyone. I'm happy to commit, but the specific parts don't matter as much as the person

First, queer feminists have argued that straight life is characterized by the inescapable influence of sexism and toxic masculinity, both of which are either praised or passively tolerated in straight spaces. Second, queer observers of straight life have pointed to straight women’s endless and ineffective efforts to repair straight men and the pain of witnessing straight women’s optimism and disappointment.

When I left, I took everything with me...I reached under my bed where there were two leather-bound journals that had gold lettering on the front covers and that fastened with a flimsy lock. I read the lettering out loud to myself and gingerly placed the books into my backpack. Diary.

A coalition of disgruntled Mattachine members, along with lesbians and gay men who identified with the pro–Black Power, antiwar New Left, called for a meeting on July 24, 1969. The flyer announcing the meeting was headlined, “Do you think homosexuals are revolting? You bet your sweet ass we are.” This

John Whately lived about a mile from town, Up where the hills began to huddle thick; We never thought his wits were very quick, Seeing the way he let his farm run down. He used to waste his time on some queer books He'd found around the attic of his place, Till funny lines got creased into his face, And folks all said they didn't like his looks. When he began those night-howls we declared He'd better be locked up away from harm, So three men from the Aylesbury town farm Went for him - but came back alone and scared. They'd found him talking to two crouching things That at their step flew off on great black wings.

The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876. CHAPTER I "TOM!" No answer. "TOM!" No answer. "What's gone with that boy,  I wonder? You TOM!

But what I would like to know," says Albert, "is whether there would not have been a war if the Kaiser had said No." "I'm sure there would," I interject, "he was against it from the first." "Well, if not him alone, then perhaps if twenty or thirty people in the world had said No." "That's probable," I agree, "but they damned well said Yes." "It's queer, when one thinks about it," goes on Kropp, "we are here to protect our fatherland. And the French are over there to protect their fatherland. Now who's in the right?" "Perhaps both," say I without believing it. "Yes, well now," pursues Albert, and I see that he means to drive me into a corner, "but our professors and parsons and newspapers say that we are the only ones that are right, and let's hope so;--but the French professors and parsons and newspapers say that the right is on their side, now what about that?" "That I don't know," I say, "but whichever way it is there's war all the same and every month more countries coming in." Tjaden reappears. He is still quite excited and again joins the conversation, wondering just how a war gets started. "Mostly by one country badly offending another," answers Albert with a slight air of superiority. Then Tjaden pretends to be obtuse. "A country? I don't follow. A mountain in Germany cannot offend a mountain in France. Or a river, or a wood, or a field of wheat." "Are you really as stupid as that, or are you just pulling my leg?" growls Kropp, "I don't mean that at all. One people offends the other--" "Then I haven't any business here at all," replies Tjaden, "I don't feel myself offended." "Well, let me tell you," says Albert sourly, "it doesn't apply to tramps like you." "Then I can be going home right away," retorts Tjaden, and we all laugh, "Ach, man! he means the people as a whole, the State--" exclaims Mller. "State, State"--Tjaden snaps his fingers contemptuously, "Gendarmes, police, taxes, that's your State;--if that's what you are talking about, no, thank you." "That's right," says Kat, "you've said something for once, Tjaden. State and home-country, there's a big difference." "But they go together," insists Kropp, "without the State there wouldn't be any home-country." "True, but just you consider, almost all of us are simple folk. And in France, too, the majority of men are labourers, workmen, or poor clerks. Now just why would a French blacksmith or a French shoemaker want to attack us? No, it is merely the rulers. I had never seen a Frenchman before I came here, and it will be just the same with the majority of Frenchmen as regards us. They weren't asked about it any more than we were." "Then what exactly is the war for?" asks Tjaden. Kat shrugs his shoulders. "There must be some people to whom the war is useful." "Well, I'm not one of them," grins Tjaden. "Not you, nor anybody else here." "Who are they then?" persists Tjaden. "It isn't any use to the Kaiser either. He has everything he can want already." "I'm not so sure about that," contradicts Kat, "he has not had a war up till now. And every full-grown emperor requires at least one war, otherwise he would not become famous. You look in your school books." "And generals too," adds Detering, "they become famous through war." "Even more famous than emperors," adds Kat. "There are other people back behind there who profit by the war, that's certain," growls Detering. "I think it is more of a kind of fever," says Albert. "No one in particular wants it, and then all at once there it is. We didn't want the war, the others say the same thing--and yet half the world is in it all the same.

They devoured books and pulld legendary stunts, like the time they set off a small bomb next to one of their teachers during class to protest his refusal to teach them about Marx.

I sometimes wonder if straight people have any idea that getting to read books with queer sex scenes isn’t just erotic. It’s life-giving.

Your people will not love you if you take from them the gods they have always worshiped, and give them one whose very name sounds queer on their tongues.

He wasn’t going to read this book. Who had time for books about straight people?

She has no friends and she’s queer.

We are who we are, and we'll be who we'll be. A book can make us feel that, but it can't invent that. It's already inside us.

Rich people love books.

This is the real work of woman of color feminism: to resist acquiescence to fatality and guilt, to become warriors of conscience and action who resist death in all its myriad manifestations: poverty, cultural assimilation, child abuse, motherless mothering, gentrification, mental illness, welfare cuts, the prison system, racial profiling, immigrant and queer bashing, invasion and imperialism at home and at war. To fight any kind of war, Kahente Horn-Miller writes. "The Biggest single requirement is fighting spirit." I thought much of this as I read Colonize This! since this collection appears in print at a time of escalating world-wide war--In Colombia, Afghanistan, Palestine. But is there ever a time of no-war for women of color? Is there ever a time when our home (our body, our land of origin) is not subject to violent occupation, violent invasion? If I retain any image to hold the heart-intention of this book, it is found in what Horn-Miller calls the necessity of the war dance. This book is one rite of passage, one ceremony of preparedness on the road to consciousness, on the "the war path of greater empowerment.

It's a queer thing, growing up. The years pile up, Hap, but at the same time I'm still ever age I ever was. When we stood before those sea-giants, I felt five years old, awed and scared. When I see a pretty lady, I'm eighteen again! And when my bones remind me, I feel all of my sixty years. All those ages are still inside me, all at once. The years stack up like sediment, and the layers remain.

You can gender products and books all you like, and then you get that grandmother who drinks Coke Zero and the queer liberal celebrity who’s a gun nut; people are just too damn messy to fit into neat little boxes.

In eighteenth-century Great Britain, “molly” was used so frequently to describe men, often gender deviant, who desired other men that the private homes or tavern rooms in which they congregated were called Molly Houses.

Recognizing that many forms of violence are motivated by a range of intentions and hostilities, the terms racist, sexist, anti-Semitic, anti-Muslim, and homophobic and transphobic violence are used here in an effort to more accurately describe the phenomena under discussion: the terms bias or hate crime suggest that such violence is motivated entirely by prejudice (presumably irrational) and not informed by historical patterns of dominance and subordination that produce tangible political, social, and economic benefits for majority groups. Regardless of the terminology used or its targets, there is no question that such violence is abhorrent, structural, and pervasive. Where

There were about thirty of them, I think - all women; all seated at tables, bearing drinks and books and papers. You might have passed any one of them upon the street, and thought nothing; but the effect of their appearance all combined was rather queer. They were dressed, not strangely, but somehow distinctly. They wore skirts - but the kind of skirts a tailor might design if he were set, for a dare, to sew a bustle for a gent. Many seemed clad in walking-suits or riding-habits. Many wore pince-nez, or carried monocles on ribbons. There were one or two rather startling coiffures; and there were more neckties than I had ever seen brought together at any exclusively female ensemble.

By the way, leafing through my dictionary I am struck by the poverty of language when it comes to naming or describing badness. Evil, wickedness, mischief, these words imply an agency, the conscious or at least active doing of wrong. They do not signify the bad in its inert, neutral, self-sustaining state. Then there are the adjectives: dreadful, heinous, execrable, vile, and so on. They are not so much as descriptive as judgmental. They carry a weight of censure mingled with fear. Is this not a queer state of affairs? It makes me wonder. I ask myself if perhaps the thing itself - badness - does not exist at all, if these strangely vague and imprecise words are only a kind of ruse, a kind of elaborate cover for the fact that nothing is there. Or perhaps words are an attempt to make it be there? Or, again, perhaps there is something, but the words invented it. Such considerations make me feel dizzy, as if a hole had opened briefly in the world.

Similarly, in attempting to understand the misogyny paradox, we might ask how it is that so many women are investing in straight relationships, when these relationships so often cause them damage? The queer theorist Lauren Berlant’s analysis of “cruel optimism”—the term she uses to describe “the condition of maintaining an attachment to a significantly problematic object”—may be useful here. Berlant asks, “Why do people stay attached to conventional good-life fantasies . . . when the evidence of their instability [and] fragility . . . abound?” People persist in these attachments, Berlant explains, because the fantasy object provides a “sense of what it means to keep on living and looking forward to being in the world.

... but working through racism or sexism in a student consciousness-raising group, at a book club, or on social media is therapy for depoliticized subjects. Therapy is not something to be opposed; but, on its own, it brings about neither reforms nor revolutions.

I'm honestly kind of surprised. You've got a flair for drama, Misha. I thought you might get hard over some final sacrifice for love, or whatever. I mean, you're the writer, not me, but that's got Emmy written all over it." "Bury your gays." I reply, utterly deadpan. Jack rolls his eyes. In film, in TV, in books... the queer characters never get a happy ending," I press. "Sometimes they're the first to go, other times they make some brave sacrifice in the finale, but it always ends in tragedy and death. That's why it's called bury your gays.

Other than the time with Paula at Reflections, and a nerve-racking experience at a bar in Paris with Alia (a story for another book), I had not stepped foot into a gay bar. I was not and had never been a part of a queer community, how to access such a thing was not just a mystery but an impossibility.

Thinking of her father, she realized how greatly she had leant on that man of deep kindness, how sure she had felt of his constant protection, how much she had taken that protection for granted. And so together with her constant grieving, with the ache for his presence that never left her, came the knowledge of what real loneliness felt like. She would marvel, remembering how often in his lifetime she had thought herself lonely, when by stretching out a finger she could touch him, when by speaking she could hear his voice, when by raising her eyes she could see him before her. And now also she knew the desolation of small things, the power to give infinite pain that lies hidden in the little inanimate objects that persist, in a book, in a well-worn garment, in a half-finished letter, in a favourite armchair. She thought: 'They go on—they mean nothing at all, and yet they go on,' and the handling of them was anguish, and yet she must always touch them. 'How queer, this old arm-chair has out-lived him, an old chair—' And feeling the creases in its leather, the dent in its back where her father's head had lain, she would hate the inanimate thing for surviving, or perhaps she would love it and find herself weeping.

tell you. Fun is worth having. And love. And beauty. And travel. And success—My God, there is so much worth having, Dad!” It felt very queer to be talking to her father about herself in earnest, as though he were Noel Airman or Marsha Zelenko. It was like blurting confidences to a new friend whom she wasn’t sure she could trust. But she was enjoying it. “The finest foods are worth having, the finest wines, the loveliest places, the best music, the best books, the best art. Amounting to something. Being well known, being myself, being distinguished, being important, using all my abilities, instead of becoming just one more of the millions of human cows! Children,

With me being the bookworm I am, it might seem queer that I didn’t go to the library sooner than I did. But books were a nice thing in my life, a luxury and a reminder of better times, and I didn’t want to start letting nice things back into my world until I thought there was at least a chance of making it through the next couple of days.

...And maybe folks in Muskox Hollow thought their arrangement was strange, or their parties too rambunctious, or that a lady should have a family and children instead of two gentlemen and thirteen tiny dogs, but no...I don't think Peder Johansen was terribly scandalous.' 'Scandalous or not, my love for the legend of Sullen Johansen was now exponential.

As he spoke, he turned and looked at me, with such complete comprehension in his eyes that I felt we'd somehow discussed the subject exhaustively. In fact, for just a second I was irrationally convinced that in some previous conversation I couldn't quite remember we'd talked about everything on earth . . . It was a queer sensation a―kind of flash of recognition

First, queer feminists have argued that straight life is characterized by the inescapable influence of sexism and toxic masculinity, both of which are either praised or passively tolerated in straight spaces. Second, queer observers of straight life have pointed to straight women’s endless and ineffective efforts to repair straight men and the pain of witnessing straight women’s optimism and

Creatures, I give you yourselves,” said the strong, happy voice of Aslan. “I give to you forever this land of Narnia. I give you the woods, the fruits, the rivers. I give you the stars and I give you myself. The Dumb Beasts whom I have not chosen are yours also. Treat them gently and cherish them but do not go back to their ways lest you cease to be Talking Beasts. For out of them you were taken and into them you can return. Do not so.” “No, Aslan, we won’t, we won’t,” said everyone. But one perky jackdaw added in a loud voice, “No fear!” and everyone else had finished just before he said it so that his words came out quite clear in a dead silence; and perhaps you have found out how awful that can be—say, at a party. The Jackdaw became so embarrassed that it hid its head under its wing as if it were going to sleep. And all the other animals began making various queer noises which are their ways of laughing and which, of course, no one has ever heard in our world. They tried at first to repress it, but Aslan said: “Laugh and fear not, creatures. Now that you are no longer dumb and witless, you need not always be grave. For jokes as well as justice come in with speech.

Disturber of the Peace.” Miss Buncle’s book intrigued Mr. Abbott, and Miss Buncle herself intrigued him. She was such a queer mixture of simplicity and subtlety (at least he thought she was). She spoke bad grammar and wrote good English. She was meticulously truthful in all she said (it was almost as if she were on oath to speak the truth, the whole truth, and nothing but the truth all day long and every day of the week).

Sexuality is not just sex; sexuality is at the essence of who we are as human beings. In the words of theologian James B. Nelson, “sexuality always involves much more than what we do with our genitals. More fundamentally, it is who we are as body-selves who experience the emotional, cognitive, physical and spiritual need for intimate communion, both creaturely and divine.”8 To hate an essential part of a person is to hate the person.

Then a silence fell between them. She had ceased to lean against him, and he missed the cosy friendliness of it. Now that their voices and the cawings of the rooks had ceased, there was nothing heard but the dry rustle of the leaves, and the plaintive cry of a buzzard hawk hunting over the little tor across the river. There were nearly always two up there, quartering the sky. To the boy it was lovely, that silence—like Nature talking to you—Nature always talked in silences. The beasts, the birds, the insects, only really showed themselves when you were still; you had to be awfully quiet, too, for flowers and plants, otherwise you couldn't see the real jolly separate life there was in them. Even the boulders down there, that old Godden thought had been washed up by the Flood, never showed you what queer shapes they had, and let you feel close to them, unless you were thinking of nothing else.

Since Monday, it has been raining buoyant summer rain shot through with sun, but dark at night and full of sound, full of dripping leaves, watery chimings, sleepless scuttlings. Billy Bob is wide-awake, dry-eyed, though everything he does is a little frozen and his tongue is as stiff as a bell tongue. It has not been easy for him, Miss Bobbit’s going. Because she’d meant more than that. Than what? Than being thirteen years old and crazy in love. She was the queer things in him, like the pecan tree and liking books and caring enough about people to let them hurt him. She was the things he was afraid to show anyone else. And in the dark the music trickled through the rain: won’t there be nights when we will hear it just as though it were really there? And afternoons when the shadows will be all at once confused, and she will pass before us, unfurling across the lawn like a pretty piece of ribbon?

I had a queer time with Aunt today, and, as I got the best of it, I'll tell you about it," began Jo, who dearly loved to tell stories. "I was reading that everlasting Belsham, and droning away as I always do, for Aunt soon drops off, and then I take out some nice book, and read like fury till she wakes up. I actually made myself sleepy, and before she began to nod, I gave such a gape that she asked me what I meant by opening my mouth wide enough to take the whole book in at once.

Whatever the reason, all these books, I thought, surveying the pile on the desk, are worthless for my purposes. They were worthless scientifically, that is to say, though humanly they were full of instruction, interest, boredom, and very queer facts about the habits of the Fiji Islanders. They had been written in the red light of emotion and not in the white light of truth. Therefore they must be returned to the central desk and restored each to his own cell in the enormous honeycomb.

But since we’re on the topic of identity and narrative voice - here’s an interesting conundrum. You may know that The Correspondence Artist won a Lambda Award. I love the Lambda Literary Foundation, and I was thrilled to win a Lammy. My book won in the category of “Bisexual Fiction.” The Awards (or nearly all of them) are categorized according to the sexual identity of the dominant character in a work of fiction, not the author. I’m not sure if “dominant” is the word they use, but you get the idea. The foregrounded character. In The Correspondence Artist, the narrator is a woman, but you’re never sure about the gender of her lover. You’re also never sure about the lover’s age or ethnicity - these things change too, and pretty dramatically. Also, sometimes when the narrator corresponds with her lover by email, she (the narrator) makes reference to her “hard on.” That is, part of her erotic play with her lover has to do with destabilizing the ways she refers to her own sex (by which I mean both gender and naughty bits). So really, the narrator and her lover are only verifiably “bisexual” in the Freudian sense of the term - that is, it’s unclear if they have sex with people of the same sex, but they each have a complex gender identity that shifts over time. Looking at the various possible categorizations for that book, I think “Bisexual Fiction” was the most appropriate, but better, of course, would have been “Queer Fiction.” Maybe even trans, though surely that would have raised some hackles. So, I just submitted I’m Trying to Reach You for this year’s Lambda Awards and I had to choose a category. Well. As I said, the narrator identifies as a gay man. I guess you’d say the primary erotic relationship is with his boyfriend, Sven. But he has an obsession with a weird middle-aged white lady dancer on YouTube who happens to be me, and ultimately you come to understand that she is involved in an erotic relationship with a lesbian electric guitarist. And this romance isn’t just a titillating spectacle for a voyeuristic narrator: it turns out to be the founding myth of our national poetics! They are Emily Dickinson and Walt Whitman! Sorry for all the spoilers. I never mind spoilers because I never read for plot. Maybe the editor (hello Emily) will want to head plot-sensitive readers off at the pass if you publish this paragraph. Anyway, the question then is: does authorial self-referentiality matter? Does the national mythos matter? Is this a work of Bisexual or Lesbian Fiction? Is Walt trans? I ended up submitting the book as Gay (Male) Fiction. The administrator of the prizes also thought this was appropriate, since Gray is the narrator. And Gray is not me, but also not not me, just as Emily Dickinson is not me but also not not me, and Walt Whitman is not my lover but also not not my lover. Again, it’s a really queer book, but the point is kind of to trip you up about what you thought you knew about gender anyway.

With the vague hope that it might somehow explain his dream, he took one of his old textbooks from the shelves and tried to read the chapter on lycanthropy. The book cataloged the queerly universal primitive beliefs that human beings could change into dangerous carnivorous animals. He skimmed the list of human wolves and bears and jaguars, human tigers and alligators and sharks, human cats and human leopards and human hyenas. The were-tigers of Malaysia, he read, were believed invulnerable in the transformed

Louie was still scratching his head when Tim McGrath wandered over. "What did I tell you about folks that read books too much?" Tim demanded. "makes 'em queer, that's what it does. Why here's these people, as nice pleasant-spoken as you could want --but queer. Only yesterdayI was telling them they'd have to get rid of these here moles. Said I'd bring up a couple of my traps and set 'em, and she sez quick, just like she sez to you, 'No. No traps.' So I sez I'd got some good poison I could put out and he sez, 'No. No poison.

If queerness is too much, then straightness is too little, the relational manifestation of lack. Let us not forget that “straight” was originally something of an insult, a slang term first used by gay men in the mid-twentieth century to describe men who had once been sexually fluid but had returned, at least temporarily, to the confines of a straight and narrow life.7 The use of “straight” as an insult continued into the 1960s and ’70s among hippies, self-identified freaks, and counterculture enthusiasts who used the term to describe the stifling and uninspired quality of mainstream American life.

Love of other people may take many forms, from brotherly love between members of a faith community to the love that inspires us to mete out justice fairly, clothe the naked, and feed the hungry. When an earthquake strikes, it is an act of love to give of our time and resources to those who are suffering. When injustice takes place, it is an act of love to shout in protest. And when a population is vilified, subjugated, and despised; when the members of that group are mischaracterized and slandered; when selective teachings of religious faith are used as cudgels—then the mandate to love compels us to learn more, engage more, and finally to stand up for those who have been wronged.

I was just settling into the salons of Austenian Bath when Gabriel muttered, "This is strange." I looked up to see him pulling a long blue-gray thread from between the nearly translucent pages. My jaw dropped, and I was kneeling on the chaise in a flash. "Is the binding coming loose? No, don't pull it! I can take it to my book doctor tomorrow night." "Stop hyperventilating, sweetheart. I think it's a bookmark," he said, pulling on the thread until he stretched it to my hand. "Here." I wound the thread around my finger. "What passage was it marking?" He scanned the page and lifted an eye. "It's an Edward and Jane scene. I know how you love those. Edward's saying, 'I sometimes have a queer feeling with regard to you---especially when you are near me, as now: it is as if I had a string somewhere under my left ribs, tightly and inextricably knotted to a similar string situated in the corresponding quarter of your little frame.'" I was so caught up in watching his lips as they formed the words that I barely noticed the sudden tension on the fiber wound around my finger. I realized now that Gabriel had slipped a ring onto the thread and was sliding it toward me. I watched as the respectable diamond twinkled in the light of the oil lamp. "I'm not Edward, " Gabriel promised. "I'm not afraid the thread will break and leave me bleeding. Our thread's already been tested. And it will hold up. I'm asking you to make the link permanent. Please, marry me.

And secondly, admit defeat. Socialism (or anarchism) is not going to happen. And there is no national resurgence of organic community coming our way. There will be no night-watchman state and libertarian utopia where the public sector is all but removed. There will be no ecological-spiritual awakening spontaneously growing from the goodness of your heart. And no, Mr. Conservative, there will be no rolling back of gay rights, bike paths, vegan diets, animal rights and queer perspectives—they are all here to stay and expand. You can give up on all of that nonsense. Those were whispers of another time. Let them die hard. Clear your head of these hallucinatory fantasies. They are about as meaningful today as belief in ghosts or Jesus walking across King Herod’s swimming pool.

The chain booksellers, like Barnes and Noble, began to dominate the market, and they instituted a “gay and lesbian” section in many of their branch stores. This section was never positioned at the front of the store with the bestsellers. It was usually on the fourth floor hidden behind the potted plants. What this meant in practical terms was that those of us who had the integrity to be out in our work found our books literarily yanked off of the “Fiction” shelves and hidden on the gay shelves, where only “gay” people wanting “gay” books would dare to tread. It was an instant undoing of all the progress we had made to be treated as full citizens and a natural, organic part of American intellectual life. …I felt very strongly, and still do, that authentic lesbian literature should be represented at all levels of publishing, including taking its rightful place as a natural organic part of mainstream American intellectual life. The corporate lockdown went into overdrive just at the moment that this integration was beginning to take place. This positioning is essential for so many reasons, least of which is the right of writers of merit to not be excluded from financial, emotional, and intellectual development simply because they have the integrity to be out in their work. Second is the right of gay people to be in dialogic relationships with straights - where they read and identify with our work as we are asked to with theirs. And finally, that even at the height of the strength of the lesbian subculture, most gay people find out about gay things through the mainstream media.

Gay men were at the forefront of that community of misfits, happy to have found in Garland a performer whose tragedy and resilience (like their own) went hand in hand. Those “boys in the tight trousers,” her “ever-present little bluebirds” 10 as Time magazine euphemistically referred to them at the time (William Goldman was not so kind, outright talking about the “flutter of fags” 11 that filled up Garland’s closing night at The Palace in 1967), were drawn to Garland precisely because she spoke their language. As queer theorist David M. Halperin notes in his cheekily titled book How to Be Gay, this had little to do with a synchronous identification: Garland “wasn’t a gay man,” he writes, “but in certain respects she could express gay desire, what gay men want, better than a gay man could. That is, she could actually convey something even gayer than gay identity itself.” 12

The only distinguishing characteristic of a literature professor at the millennium was that he or she wrote about other people's writing. Apart from that, the writing he wrote about didn't even need to be literature, or writing about literature, or even writing about writing about literature. He needed theory...In the unflickering glare, at the center of a severe perspective, Nelson suddenly felt the visceral truth of the world as text; he apperceived the fundamentally linguistic nature of reality. Everything was text, at every level of existence, all the way up from quarks to queer theory. Words arranged in lines; lines arrayed on pages; pages pressed together, bound, and trimmed in books; books arranged cover to cover along a shelf like the words in a line of text; shelves stacked one atop the other like lines of text on a page; rows of shelves pressed together, with just the barest passage for the reader, like the pages of a book.

INTRODUCTION TO GENDER AND SOCIETY The Second Sex by Simone de Beauvoir A classic analysis of the Western conception of the woman. Feminism Is for Everybody by bell hooks A primer about the power and potential of feminist action. We Should All Be Feminists by Chimamanda Ngozi Adichie Feminism redefined for the twenty-first century. QUEER THEORY AND INTERSECTIONAL FEMINISM Gender Trouble by Judith Butler A classic, and groundbreaking, text about gender and the boundaries of identity. Gender Outlaw by Kate Bornstein A 1990s-era memoir of transition and nonbinary identity. This Bridge Called My Back ed. Cherríe Moraga and Gloria Anzaldúa A collection of essays about the intersections between gender, class, sexuality, and race. Sister Outsider by Audre Lorde A landmark collection of essays and speeches by a lauded black lesbian feminist. The Woman Warrior by Maxine Hong Kingston A memoir of growing up as a Chinese American woman. MODERN HISTORY How We Get Free: Black Feminism and the Combahee River Collective ed. Keeanga-Yamahtta Taylor A history of the Combahee River Collective, a group of radical black feminists operating in the 1960s and 1970s. And the Band Played On by Randy Shilts Investigative reportage about the beginning of the AIDS crisis. A Queer History of the United States by Michael Bronski An LGBT history of the United States, from 1492 to the present. CONTEMPORARY QUESTIONS Blurred Lines: Rethinking Sex, Power, and Consent on Campus by Vanessa Grigoriadis An exploration of the effects of the sexual revolution in American colleges. The End of Men: And the Rise of Women by Hanna Rosin A book about the shifting power dynamics between men and women. Bad Feminist by Roxane Gay Essays about the author’s experiences as a woman and our cultural understanding of womanhood. All the Single Ladies by Rebecca Traister An investigation into the lives of twenty-first-century unmarried women. GENDER AND SEXUALITY IN FICTION Rubyfruit Jungle by Rita Mae Brown A groundbreaking lesbian coming-of-age novel, originally published in 1973. Giovanni’s Room by James Baldwin A classic of morality and desire, set in 1950s Paris, about an American man and his relationship with an Italian bartender. Angels in America by Tony Kushner A Pulitzer Prize–winning play about the Reagan-era AIDS epidemic. Oranges Are Not the Only Fruit by Jeanette Winterson A coming-of-age and coming-out novel about a woman growing up in an evangelical household.

what about your new way of looking at things? We seem to have wandered rather a long way from that.’ ‘Well, as a matter of fact,’ said Philip, ‘we haven’t. All these camisoles en flanelle and pickled onions and bishops of cannibal islands are really quite to the point. Because the essence of the new way of looking is multiplicity. Multiplicity of eyes and multiplicity of aspects seen. For instance, one person interprets events in terms of bishops; another in terms of the price of flannel camisoles; another, like that young lady from Gulmerg,’ he nodded after the retreating group, ‘thinks of it in terms of good times. And then there’s the biologist, the chemist, the physicist, the historian. Each sees, professionally, a different aspect of the event, a different layer of reality. What I want to do is to look with all those eyes at once. With religious eyes, scientific eyes, economic eyes, homme moyen sensuel eyes . . .’ ‘Loving eyes too.’ He smiled at her and stroked her hand. ‘The result . . .’ he hesitated. ‘Yes, what would the result be?’ she asked. ‘Queer,’ he answered. ‘A very queer picture indeed.’ ‘Rather too queer, I should have thought.’ ‘But it can’t be too queer,’ said Philip. ‘However queer the picture is, it can never be half so odd as the original reality. We take it all for granted; but the moment you start thinking, it becomes queer. And the more you think, the queerer it grows. That’s what I want to get in this book—the astonishingness of the most obvious things. Really any plot or situation would do. Because everything’s implicit in anything. The whole book could be written about a walk from Piccadilly Circus to Charing Cross. Or you and I sitting here on an enormous ship in the Red Sea. Really, nothing could be queerer than that. When you reflect on the evolutionary processes, the human patience and genius, the social organisation, that have made it possible for us to be here, with stokers having heat apoplexy for our benefit and steam turbines doing five thousand revolutions a minute, and the sea being blue, and the rays of light not flowing round obstacles, so that there’s a shadow, and the sun all the time providing us with energy to live and think—when you think of all this and a million other things, you must see that nothing could well be queerer and that no picture can be queer enough to do justice to the facts.’ ‘All the same,’ said Elinor, after a long silence, ‘I wish one day you’d write a simple straightforward story about a young man and a young woman who fall in love and get married and have difficulties, but get over them, and finally settle down.’ ‘Or

1. Never forget what you are, for surely the world will not. Make it your strength. Then it can never be your weakness. Armor yourself in it, and it will never be used to hurt you. 2. The man who passes the sentence should swing the sword. 3. A wise man does not make demands of kings. 4. A mind needs a book as a sword needs a whetstone, if it is to keep it's edge. 5. People often claim to hunger for truth, but seldom like the taste when it's served up. 6. A reader lives a thousand lives before he dies. The man who never reads lives only one. 7. I swear to you, sitting a throne is a thousand times harder than winning one. 8. In the world as I have seen it, no man grows rich by kindness. 9. If a man paints a target on his chest, he should expect that sooner or later someone will loose an arrow on him. 10. Crowns do queer things to the heads beneath them. 11. In battle a Captain's lungs are as important as his sword arm. I does not matter how brave or brilliant the man is if his commands can't be heard. 12. A man is never so vulnerable in battle as when he flees. 13. Gold has it's uses, but wars are won with iron. 14. The man who fears losing has already lost. 15. Words are wind. 16. The unseen enemy is always the most fearsome. 17. Sharp steel and strong arms rule this world, don't ever believe any different. 18. Give gold to a foe and he will just come back for more. 19. In this world only winter is certain. 20. The gods have no mercy. That's why they're gods. 21. I have learned that the contents of a man's letters are more valuable than the contents of his wallet

there are continually turning up in life moral and rational persons, sages and lovers of human- ity who make it their object to live all their lives as morally and rationally as possible, to be, so to speak, a light to their neighbours simply in order to show them that it is possible to live morally and rationally in this world. And yet we all know that those very people sooner or later have been false to themselves, playing some queer trick, o en a most un- seemly one. Now I ask you: what can be expected of man since he is a being endowed with strange qualities? Show- er upon him every earthly blessing, drown him in a sea of happiness, so that nothing but bubbles of bliss can be seen Free eBooks at Planet eBook.com on the surface; give him economic prosperity, such that he should have nothing else to do but sleep, eat cakes and busy himself with the continuation of his species, and even then out of sheer ingratitude, sheer spite, man would play you some nasty trick. He would even risk his cakes and would deliberately desire the most fatal rubbish, the most uneco- nomical absurdity, simply to introduce into all this positive good sense his fatal fantastic element. It is just his fantastic dreams, his vulgar folly that he will desire to retain, simply in order to prove to himself—as though that were so neces- sary— that men still are men and not the keys of a piano, which the laws of nature threaten to control so completely that soon one will be able to desire nothing but by the cal- endar. And that is not all: even if man really were nothing but a piano-key, even if this were proved to him by natural science and mathematics, even then he would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain his point. And if he does not nd means he will contrive destruction and chaos, will contrive su erings of all sorts, only to gain his point! He will launch a curse upon the world, and as only man can curse (it is his privilege, the primary distinction be- tween him and other animals), may be by his curse alone he will attain his object—that is, convince himself that he is a man and not a piano-key! If you say that all this, too, can be calculated and tabulated—chaos and darkness and curses, so that the mere possibility of calculating it all be- forehand would stop it all, and reason would reassert itself, then man would purposely go mad in order to be rid of rea- 0 Notes from the Underground son and gain his point! I believe in it, I answer for it, for the whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key! It may be at the cost of his skin, it may be by can- nibalism! And this being so, can one help being tempted to rejoice that it has not yet come o , and that desire still de- pends on something we don’t know?