When we listen to the term Queer Praxis, what strikes us is Queer theory. The similarity between both terms is extended to their actual meanings as well. However, to delve deeper into queer praxis, one has to be familiar with what queer theory means. We are talking about the same queer theory that we associate with Foucault or Judith Butler.
Queer Theory to Queer Praxis
Queer Theory came out of Queer and Women Studies in the early 1990s. It is a field of study that critiques society’s heterosexual way of viewing everything. It critiques the idea that heterosexuality is the norm and questions the traditional notions of gender and sexuality.
In the last few years, students of Queer theory have multiplied very fast, or to say Queer theory as a discipline has grown a lot. It has developed and invented new ways of resisting heterosexual or “normal” notions or ways of looking at things. Where Queer Theory critiques these existing heteronormative power structures, Queer Praxis takes things a step further by giving life to these concepts. Unlike Queer Theory, Queer Praxis doesn’t limit itself to theory or intellectual exploration but rather believes in bringing these resisting theories into action in everyday lives.
Queer Praxis can be seen as an extended version of Queer Theory but in a more pragmatic sense. It involves our everyday act of resistance and of breaking down the heterosexual norm in society.
Queer Praxis and its emergence
The word “Praxis” has its roots in Greek philosophy. For the first time, it was the Greek philosopher Aristotle who introduced this term by differentiating between theoria (theory) and praxis (practice). Praxis is a process of going beyond mere contemplation and enacting the idea in real or practical life. In this context, Queer Praxis means not only reading and criticising the traditional notions of gender and sexuality but also resisting them in action. It urges individuals and communities to resist the heterosexual norms and act against them, imagine, and reimagine a queer world.
In the 1990s, there were various shortcomings in the feminist and LGBTQIA+ discourse. Queer Theory came out of these gaps. Scholars like Judith Butler and Eve Kosofsky questioned the earlier notions of gender and sexuality by arguing that gender and sexuality are socially constructed. They further argue that these concepts are not binary but performative and fluid.
The central theme of queer theory is questioning the gender binary, where we divide individuals strictly into male and female. As per it, gender is fluid, and it asked for inclusivity for gender non-conforming and transgender communities. Queer Praxis is the next step to this. It is to not only question those in power in theory or on paper but to rather resist and destroy these power structures and try to create inclusive spaces for the queer community. Along with reconsideration, it asks for active participation in resistance.
Key components of Queer Praxis
One of the core elements of Queer Praxis is to question heteronormative structures. It advocates for constant questioning of rigid structures like family, media, and education, which impose heteronormativity as normal. Resisting against these institutions of heteronormativity becomes an act of creating non-binary and safe spaces for queers.
Another important element of Queer Praxis is to accept and express fluidity. Queer Praxis actively resists expressions that only fit in the boxes of binary. It advocates for an active display of expressions that go against the norm. It involves cross-dressing and even being in non-monogamous partnerships.
Social justice is also central to Queer Praxis. Nowadays, there is a term that is very famous in LGBTQIA+ discourse, which is intersectionality. Queer Praxis acknowledges intersectionality equally. It firmly believes that an individual’s struggles and experiences are not only shaped by their gender and sexuality but also by their race, class, caste, and colour. Therefore, Queer Praxis asks for an active acknowledgement and involvement of various intersectionalities in the movement.
At its core, what Queer Praxis asks for is change. It asks for active acts of resistance to bring about a transformation for queer people. For example, organising protests to ask for marriage equality in India or to do pride parades. Activism is the soul of Queer Praxis. Demands like gender-neutral washrooms can make a huge part of the activism part of queer activism.
Another way of Queer Praxis can be creating safe and inclusive spaces for queer folks to express their authentic identities. It includes forming queer-friendly communities, gay bars, etc. These spaces can provide space for the community to express itself authentically.
Challenges to Queer Praxis
One of the major challenges for Queer Praxis is to convince people to change. People in a country like India often refuse to accept change. For example, amidst the saffronisation of university spaces, most of the papers on gender and queer theories are getting removed from the curricula. People do not want to change. Queer collectives in various universities that are made to create safe spaces are getting no support from the administration but rather receiving flak for the same.
Secondly, in the community, individuals from the upper class and caste often fail to see the struggle of marginalised communities as different and more oppressive than theirs. The community needs a lot of reflection on their part.
Queer Praxis is putting the queer theory into action. In a world where we are used to living and categorising in boxes, Queer Praxis asks for a dismantling of the boxes and seeks to create a safe space where we all can live boldly with our authentic selves.
About the author(s)
Jatin Chahar (he/they) is a student of Philosophy at Ramjas College, University of Delhi. His writing stems from critical reflection on various socio-political issues, particularly gender and politics. Art is resistance for him. He loves making art that serves the masses and brings forward the realities of the power structure of contemporary societies which excludes marginalised sections of society. He is also into photography and filmmaking. His major areas of research interest are caste, class, and their intersection with sexual fantasies.
