Background |
What does queermisia look like? |
Support Resources for Queer Folks |
Informational Resources for Allies |
A note on the scope of this guide:
This guide is intended to provide general information about anti-oppression, diversity, and inclusion as well as information and resources for the social justice issues key to current dialogues within the Chicago School community. This guide is by no means an exhaustive list of anti-oppressive initiatives nor does it capture all of the many facets of the larger conversations about the issues listed here. This guide serves as an introduction to these issues and as a starting place for finding information from a variety of sources.
Queerphobia (also called Queermisia or Homophobia) is prejudice plus power; anyone of any sexual orientation or identity can have/exhibit sexuality-based prejudice, but in North America (and really worldwide), heterosexual people have the institutional power, therefore Queermisia is a systemized discrimination or antagonism directed against queer/LGBTQAIP+ persons. Queermisia and heterosexism are rooted in a desire to maintain heteronormativity, an investment in and assumption about the alignment of birth-assigned gender category, gender identity, and sexuality as well as the belief that heterosexuality is the only norm for sexual orientation. Queermisia, as well as the heternormative structures from which it extends, obscures the reality of the fluidity of sexual identity, sexual/romantic attraction, and their complex relationship to gender, and it marginalizes the identities and experiences of persons whose sexuality and orientations do not align with heterosexuality or prescriptive heteronormativity.
Queer folks can be agents of queermisia as well (particularly when acting as representatives of heteronormative or heterosexist systems, such as higher education) by perpetuating the notion of sexuality-based superiority and using it to discriminate against other queer people. For example, a lesbian woman in a campus department may refuse to admit a bisexual woman colleague to an queer affinity group because she feels the colleague's interest in men is "not really queer," or a gay male supervisor at a company may ignore an employee's concerns about staff diversity training that erases asexuality because the supervisor feels asexuality is "a problem not an identity."
NOTE: The word "queer" has historically been used as a slur, and while the term has been reclaimed by many in the LGBTQAIP+ community, it is not a reclaimed term for all. Depending on who is using it and in what context, this term still has a potential to offend and cause harm. Using LGBTQAIP+ is a good alternative if you're ever unsure.
Anti-Queermisia is strategies, theories, actions, and practices that challenge and counter queermisia, inequalities, prejudices, and discrimination based on sexuality, sexual orientation, and/or romantic orientation.
Queermisic Microaggressions are commonplace verbal or behavioral indignities, whether intentional or unintentional, which communicate hostile, derogatory, or negative slights and insults in relation to sexuality, sexual identity/orientation, and/or romantic orientation. They are structurally based and invoke oppressive systems of a heterosexist hierarchy. Transphobic Microinvalidations, Microinsults, Microassaults are specific types of microaggressions.
Note: The prefix “micro” is used because these are invocations of heterosexist hierarchy at the individual level (person to person), where as the "macro" level refers to aggressions committed by structures as a whole (e.g. an organizational policy). "Micro" in no way minimalizes or otherwise evaluates the impact or seriousness of the aggressions.
Further Reading:
Heteronormativity
• Violence Against the LGBT Community (video)Practicing Self-Care
For Queer Folks in Crisis
Coping Strategies
Community Awareness & Support
National Support Organizations
Straight Privilege
The term straight or het refers to a sexual orientation in which a person feels physically and emotionally attracted to people of a gender other than their own (e.g. a woman attracted to men or a man attracted to women). While "straight" refers to someone’s sex orientation, straight privilege speaks to how perceived heterosexuality (and by extension, adherence to heteronormativity) means not having to think or address topics that those without straight privilege have to deal with, often on a daily basis. (adapted from "Got Privilege")
To give you an idea of straight privilege, here are some examples of the benefits a straight person receives :
Further Reading
Straight Fragility
Straight fragility (drawing on white fragility in critical race theory) is rooted in a desire to restore and reproduce heteronormativity. It is a combination of lack of stamina in interrogating conceptualizations of sexual identity, as well as a resistance to challenging those conceptions, with straight people often reacting with defensiveness and forcing queer people to do the emotional labor of comforting the straight person in addition to educating them.
Straight people exist in a social environment which validates their sexual identity and reinforces a heteronormative worldview that corresponds to their lived experiences, giving them relative privilege to queer people. Straight people therefore can exhibit a low tolerance for that which challenges their own sexual identities and their conceptions of sexual identity. (adapted from Cis Fragility)
Being a Supportive Ally
A- always center the impacted
— Kayla Reed (@RE_invent_ED) June 13, 2016
L- listen & learn from those who live in the oppression
L- leverage your privilege
Y-yield the floor
So...what's "misia"?
You may be wondering why "misia" is used sometimes instead of the suffix "phobia." If you've not encountered "misia" language before, you may also be wondering what it means. Well never fear! We are more than happy to explain this relatively new shift in language.
The suffix "phobia" comes from the Greek word for "fear of," and so it denotes an intense aversion to the part of the word that precedes it (e.g. arachnophobia is a fear of spiders). Words like "homophobia" or "Islamophobia" are pretty recognizable, and most folks understand them to mean a position or perspective that is prejudicial and discriminatory against LGBTQIA+ identities and the religion of Islam respectively.
The problem with using "phobia" terms as labels for prejudice is that there are folks who actually have phobias (real anxiety disorders in which someone experiences intense anxiety or fear that they're unable to control—Claustrophobia, for instance). So when we use terms like "homophobia," we are equating bigotry with a mental health disorder, which does several problematic things:
So since labeling oppression with "phobia" suffixes is harmful, many folks are exchanging them for "misia" suffixes instead. Misia (pronounced "miz-eeya") comes from the Greek word for hate or hatred, so similar to how Queerphobia means "fear of LGBTQIA+," and Queermisia means "hatred of LGBTQIA+"
For these reasons, some use using "misia" language in place of "phobia" in an effort to be as accurate, clear, and inclusive as possible.
Celebrating Queer Folks
More links celebrating LGBTQAIP+ Folks
Challenging Queermisia
Bodies of Evidence; Bodies of evidence : the practice of queer oral history by
Bodies of Evidence: The Practice of Queer Oral History is the first book to provide serious scholarly insight into the methodological practices that shape lesbian, gay, bisexual, transgender, and queer oral histories. Each chapter pairs an oral history excerpt with an essay in which the oral historian addresses his or her methods and practices. With an afterword by John D'Emilio, this collection enables readers to examine the role memory, desire, sexuality, and gender play in documenting LGBTQ communities and cultures.The historical themes addressed include 1950s and '60s lesbian bar culture; social life after the Cuban revolution; the organization of transvestite social clubs in the U.S. midwest in the 1960s; Australian gay liberation activism in the 1970s; San Francisco electoral politics and the career of Harvey Milk; Asian American community organizing in pre-AIDS Los Angeles; lesbian feminist "sex war" cultural politics; 1980s and '90s Latina/o transgender community memory and activism in San Francisco; and the war in Iraq and Afghanistan.The methodological themes include questions of silence, sexual self-disclosure and voyeurism, the intimacy between researcher and narrator, and the social and political commitments negotiated through multiple oral history interviews. The book also examines the production of comparative racial and sexual identities and the relative strengths of same-sexuality, cross-sexuality, and cross-ideology interviewing.
Headcase by
Headcase is a groundbreaking collection of personal reflections and artistic representations illustrating the intersection of mental wellness, mental illness, and LGBTQ identity, as well as the lasting impact of historical views equating queer and trans identity with mental illness. The featured pieces offer personal views from both providers and clients, often one and the same, about their experiences. In the anthology, readers will access the inner thoughts of contributors who collectively document the difficulty of navigating flawed healthcare systems that limit affordable access to genuinely affirming, effective services. Traversing boundaries of race and ethnic identity, age, gender identity, and socioeconomic status, Headcase appeals to LGBTQ communities and, specifically, LGBTQ mental health consumers and their friends, families, and comrades.
Queer Theory by
Queer Theory: Law, Culture, Empire uses queer theory to examine the complex interactions of law, culture, and empire. Building on recent work on empire, and taking contextual, socio-legal, comparative, and interdisciplinary approaches, it studies how activists and scholars engaged in queer theory projects can unwittingly advance imperial projects and how queer theory can itself show imperial ambitions.
Relevant Subject Headings:
In an effort at full disclosure, it should be noted that the collaborators on this guide occupy some of the oppressed identities outlined here, but not all of them. We have attempted to bring together quality, relevant resources for the anti-oppression issues in this guide, but we are not immune from the limits and hidden biases of our own privileges and perspectives as allies.
We welcome and greatly appreciate any feedback and suggestions for the guide, particularly from the perspectives and experiences of the marginalized groups listed and not listed here.
