A Reflection on LGBTQ Rights: Resilience Amidst Adversity
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The bedrock of a civil society rests on its members' ability to acknowledge and appreciate the humanity in one another. Regardless of differing beliefs, ideologies, or appearances, we are fundamentally human; this shared humanity forms the core of our identity. Everything we aspire to achieve in this world is founded upon this essence of being human.
But what does it truly mean to be human? While discussions on humanity may seem outdated, they are vital; without them, we risk succumbing to the inhumanity that surrounds us.
Like any community, there are criteria for being acknowledged as human. Although conversations about the essence of humanity may be lacking, debates rage on regarding who qualifies as human. Many who engage in this discourse often lean on religious texts and emotional pleas, yet when discussing LGBTQ individuals, they adopt a rigid stance, declaring that "homosexuality is unnatural." The reality is that being human is not an inherent right; it demands a commitment to valuing others as we value ourselves.
LGBTQ individuals have existed since mammals evolved along the evolutionary continuum—perhaps even longer. Generally, we have been either assimilated, overlooked, or treated with benign neglect; we were not deemed significant enough to warrant a campaign against us. This changed, however, when the Christian fixation on sex and sexuality became pervasive.
The depth of homophobia ingrained in Western culture underscores the influence of information control and the establishment of a definitive authority over reality. While any entity can exert such power, Christianity has notably spearheaded efforts to fabricate truths that often contradict observable facts, exemplified by their adherence to the outdated Ptolemaic model of the Universe.
According to Ruth Mazo Karras in her work Sexuality in Medieval Europe: Doing Unto Others, the Church's campaign against us began around the 12th century. The consolidation of power by both Church and State infiltrated daily life and targeted all minorities, including those deemed 'non-normative.'
This legacy of homophobia transitioned from the Church into a defining characteristic of Western secular society and a core principle in the promotion of Western values. When intertwined with Protestantism, Capitalism gained moral justification for the judgment, persecution, and exploitation of others, all under the guise of religious devotion. This further evolved into a hyper-rational system prioritizing profit over other values, where scientific authority replaced the Church’s in defining the Other, provided it aligned with their biases.
While LGBTQ individuals may not have been the primary targets of exploitation, we were certainly included among those subjected to bigotry. Even during the Allies’ triumph over the Nazis, our pink triangles served as identifiers that led to our imprisonment after liberation from concentration camps. Alan Turing, a British computer scientist and war hero, tragically ended his life in 1954 after being criminally prosecuted for "homosexual acts."
As a small segment of the human community, we are vital not only to ourselves and our communities but to humanity as a whole. Our contributions—culturally, economically, and scientifically—span a broad spectrum of positive human endeavors. The LGBTQ community consistently shows up to assist when help is needed, offering time, service, and economic resources, all crucial to the common good at the heart of civil society.
When we become targets of those wielding power and self-proclaimed moral guardians, it signals profound trouble within our civil society.
This situation reflects a devaluation of our collective ability to empathize. Amid the myriad challenges facing our civilization, it’s alarming that the focus often falls on who we choose to love, especially when love is the very thing our society desperately needs.
Love and compassion counter a world order that dismisses empathy as a virtue and views others merely as resources. If love and compassion are integral to LGBTQ identity, then we pose a threat to that order, further motivating them to target us alongside the age-old traditions originating from the 12th-century political landscape in Europe.
Yet, despite relentless efforts to erase us from hearts and minds, we persist; we remain visible, and they have yet to accept this reality.
Narrative Reactions
Conservative factions grapple with each other for dominance, persuading people that their version of 'normal' is the singular truth. To label this as a conflict of visions rooted in a specific moral framework and sense of the greater good is to attribute a weight to this weary narrative that it does not merit. Numerous examples exist to illustrate this narrative. One instance is a comment on an article of mine where I argue that 'normalcy' is a manifestation of power rather than a reflection of any universal truth. This conflict is fueled by emotions such as fear and anger:
> You mean the violent, anti-free-speech, masked heroes like ANTIFA and BLM and all those other white-devils that have been looting and burning and killing people (often of their own race/gender/beliefs — because they have kids to feed?)
— response to my article Gay Reflections on the Tyranny of the Normal
This narrative strategy attempts to project their practices of violence and intimidation onto us, framing us as the threat. They believe it justifies their actions, as it morphs into self-defense. They extend this justification to defending the nation, preserving 'our way of life,' and maintaining the moral order.
All of this is cloaked in a veneer of acceptance. From the same respondent:
> Puhlease. Do what you want to do in your own bedroom. Marry whoever you love. I have no problem with it at ALL.
Yet, they do have a problem with it. This pretense of acceptance is easy, until we take them at their word. At its core, they’ll allow us out of the closet, but expect us to remain in the bedroom. Their aim is to keep us out of sight. While we endure daily heteronormative displays of affection in public, the simple act of two men holding hands becomes offensive to them. Their understanding of our lives is often based on vague notions or misinformation perpetuated by moral and political figures, allowing such statements to be made with naive confidence in their benignity. Again, from the same respondent:
> I guess us “normals” just don’t feel like we need parades, and months dedicated to us, and we don’t need to run around talking about who we did what with after work last night.
This illustrates the dominance of White Christian Nationalist Heteronormative Male Hegemony. They do not need parades or dedicated months because they exist in a system that celebrates them continuously with privilege and resources, fostering a belief in their own superiority. They have never felt threatened in public displays of affection or open discussions about their lives. For those who believe they are part of the mainstream, they experience a 'free country' and thus see no reason to contemplate these issues. Lastly:
> Let me know when you’ve picked a more tolerant country to move to so all your wildest dreams can come true. Semper Fi
In a true 'love it or leave it' manner, the responder concludes with this reactionary remark. They are comfortable with the status quo, and such statements make it clear that our lives are inconsequential. Our existence serves as a protest against their version of truth. It is intriguing that the author, who identifies as (or was) a U.S. Marine, perceives freedom as conditional and views the freedom of Others as inconvenient.
Cost of Freedom
The essence of a free nation is to safeguard individuals as they discover their identities, live authentically, and express their beliefs on matters important to them. The price of this freedom is not measured in bloodshed, but rather in accountability and self-discipline. American freedom addresses the age-old question, 'Am I my brother’s keeper?' The answer is affirmative. We are responsible for one another's freedom because true freedom cannot exist if it is not extended to all. Recognizing that my freedom encompasses both my choices and my abstentions reflects the essence of freedom within a civil society as opposed to an anarchic one.
However, in contemporary America, freedom has become a commodity, distributed unevenly like any other resource. Money symbolizes freedom, and there is a tendency to equate the fluidity of money with the liberty that freedom provides. The notion that a plethora of toilet paper options equates to individual freedom without disrupting the status quo with calls for equal rights and equality under the law is a fallacy that those with excessive wealth and power cannot abide.
The authority derived from this system is wielded to maximize the exclusivity of freedom, guarding it against those most marginalized, oppressed, and victimized by a system that disregards the common good and shows no tolerance for civil society. The grace of freedom remains elusive for those who need it most.
Rainbow Canaries
With the normalization of vigilantism under the previous U.S. administration, Pride Month has become more perilous than in years past. Displays of Pride now serve as lightning rods for violent reactions, whether verbal or physical. It’s not merely our desire for freedom that provokes them; it’s our refusal to accept subservience in their world. Our silence has been the cost of our existence, and our visibility disrupts that agreement.
While our nation remains standing, the fabric of our civil society has frayed. We have lost the ability to acknowledge and appreciate the humanity in others. The rise of strongman tactics is undermining the rule of law, and vigilantism against marginalized groups is resurfacing, if it ever truly receded.
Throughout history, various groups have exploited significant power imbalances to oppress the vulnerable, and the LGBTQ community has often found itself on the receiving end. A civilization’s worth is measured by how it treats its most powerless members. The perception of us as a threat signifies deeper societal unrest. They are blinded by a false sense of righteousness, perceiving only shadows even when they stand alone in the light. The remnants of our rainbow feathers, trampled by their oppressive boots, should serve as a warning.
Yet, our voices continue to rise. We are here, and we are proud of who we are. Their acceptance is irrelevant.
vivimus, amamus, resurgimus