Since the 1990s, queer theory has been defined as a framework for understanding gender and sexual practices outside of heterosexuality. It challenges the mainstream idea that heterosexual desire is normal between individuals. The theory emphasizes that sexuality and gender identity are socially constructed and should be reexamined regularly.

Queer theory does not construct or defend any particular identity, but rather works to actively critique heteronormativity, exposing and breaking down traditional assumptions that sexual and gender identities are presumed to be heterosexual or cisgender (Illinois University Library, 2013).

Informal use of the term “queer theory” began with Gloria Anzaldúa and other scholars in the 1990s. The term “queer theory” was first used in publication by Teresa de Lauretis in her 1991 paper “Queer Theory: Lesbian and Gay Sexualities.” Early queer theorists include Eve Kosofsky Sedgwick, Lauren Berlant, Judith Butler, Adrienne Rich, and David Halperin (Illinois University Library, 2013).

Queer theory deals with society’s micro and macro levels. On the micro level, queer theory explores the identity of the LGBTQIA+ member through their intimate groups such as family, friends, and coworkers, which can all present in unique and different ways (Few-Demo et al., 2016). While there are numerous published investigations of microsociology research using queer theory, a few examples are Studying the “Right” Can Feel Wrong: Reflections on Researching anti-LGBT Movements by Fetner and Heath (2018), Not Out in the Field: Studying Privacy and Disclosure as an Invisible (Trans) Man (Hughes, 2018), and Alexander Lambevski’s research on issues queer individuals face at immigration borders in Emotions, Belonging, and the Microsociology of Venal Border Crossings: Encountering the Macedonian State as a Flexible Queer Citizen-Cowboy (Lambevski, 2009).

On the macro level, queer theory explores the broader interaction of society, culture, politics, policies, and law as it impacts the queer community. Queer theory can examine the communities surrounding queer people and the communities they might form specifically because of the oppression they face from society, such as the National Lesbian and Gay Journalists Association, established by queer folks catering to queer folks, and PFLAG (originally an acronym for Parents and Friends of Lesbians and Gays), the United States’ first and largest organization uniting parents, families, and allies with people who are lesbian, gay, bisexual, transgender, and queer. A few important macro research works on how society engages with and creates oppressive systems are Queer Spatial Analysis by Amin Ghaziani (2009), Queer Theory and Native Studies: The Heteronormativity of Settler Colonialism by Andrea Smith (2010), and Manning et al. (2020) Queering communication studies: a Journal of Applied Communication Research forum.

5.6.1 Post-Structuralism

Post-structuralism is an intellectual movement that emerged in philosophy and the humanities in the 1960s and 1970s. It challenged the tenets of structuralism, an older behavior model suggesting that the human mind re-creates similar structures to deal with conflict and the natural world. The model tends to lean towards a binary view of the world: “reality” vs. “abstract,” which post-structuralism rejects. Structuralism today is seen by many sociologists as a colonialist mindset, focused on the binary or describing everything in black-and-white terms. Post-structuralism is interested in de-colonizing concepts of culture and societal structures, looking at the experiences of marginalized groups such as people with disabilities(Critical Disability Studies), the LGBTIA+ community (Queer Theory), and people of color and indigenous populations (Critical Race Theory and Colonial Racial Capitalism). A great resource on the influence of post-structuralist thought is Post-Structuralist Geography: A Guide to Relational Space by Jonathan Murdoch.

Michel Foucault, Jacques Derrida, and Julia Kristeva are considered the most influential figures in the post-structuralism movement. However, the work of Foucault more strongly influenced sociology and the other social sciences. In his work, Foucault illustrated shifts of understanding in the social sciences which develops our modern understanding of issues such as colonialism, capitalism, and White supremacy from that of earlier ages (Sociologyguide.com, n.d.).

In terms of gender, post-structuralism focuses on the use of gendered language in the use of small talk, over-talking (better known as interrupting someone), asking tag questions, and the development of interpersonal relationships (Tannen, 1994; Tannen, 2017) and gendered ideas of employment, such as truck drivers and engineers (masculine), or day care providers and librarians (feminine) (Markarem et al., 2019). A poststructuralist theory of transgender separates the concepts of sex and gender, models both of these issues as socially constructed, and looks to understand the “technologization” (thinking of a human as a tool instead of an individual) and commodification of the body, such as within the system of slavery and issues surrounding reproductive health and body autonomy (Monro, 2008; Sharp, 2000).

5.6.2 Crip Theory

Crip theory, as an academic subfield of sociology, was first made popular by scholars Robert McRuer and Carrie Sand. Crip theory, then, merges queer theory and disability studies by considering the harmful social pressures and social norms of ableism and heteronormativity.

A “critically queer” position refuses to conceal or gloss over the reality of one’s health, ability or experience for the sake of social norms that don’t benefit. Thus, crip theory is much like queer theory, working to resist normalized oppression and enact progressive change. It is not enough to simply study these phenomena—crip theory insists that the current social system of able-bodiedness being not only desired but effectively required to participate in society at almost all levels should not be the norm (Hitt, 2021).

While disability studies are concerned with issues of access, Crip theory affirms the many individual lived, embodied experiences of disability, in other words there is no wrong way to show up as a human. In the same way that the earlier discussion on “trans-passing” fights against the need of trans individuals to “pass well” in order to not experience violence, crip theory states that the normalization of able bodied folks needs to be dismantled: disabled individuals should not have to carry the majority of the burden of “fitting in” in order to simply access basic services or to enjoy aspects of society taken for granted by able bodied individuals.

There is a growing body of intersectional literature on Crip Theory. A great resource on Crip Theory is Crip Theory: Cultural Signs of Queerness and Disability by Robert McRuer. Social scientist Dr. Dana Pertermann also gives a great analogy of ableism as seen through the social model of crip theory vs. the medical model (changing society to create better access for people with disabilities rather than being solely focused on curing the disability) in this 3 minute video:

Figure 5.9. Ableism and Living on Krypton. An Analogy of Ableism [Youtube]. Dr. Dana Pertermann. Standard YouTube License.