“Queer” is, in English, an insult homophobe.

    In the Eighties, certain groups resulting from the gay communities and lesbians, after having rejected the insult queer a long time, réapproprièrent it and transformed it into reason for pride. They thus intended to reject the sexual policies integrationists (political familialists, claim of the marriage, logics commercial, etc). From this historic moment, in twenty years, and mainly in the United States, the movement queer was very widely diffused in étoilement of currents, thinkers, theories.

    Heir in particular to feminism materialist, the Queer theory, built from the American university (Judith Butler, Theresa de Lauretis, Eve Kosofsky Sedgwick, Gloria Anzaldua, etc) and starting from a second reading of French authors (such as Monique Wittig, Michel Foucault, Gilles Deleuze), déconstruit the kinds and the sexes, and calls with a cross reading of specific oppressions (sexual and racial in particular). One of the axioms of the theory and the movement queer is indeed that the identities are social constructions, non-naturelles, comparable through repetition: there is no essential identity (“one is not born woman, one becomes it” thought already Beauvoir, in 1949). Monique Wittig, dice the Seventies, had gone until thinking that “the lesbians are not women”, in the direction where they do not fulfill the role which the hétérosexuelle company prescribe to them: “The woman has direction only in the systems of thought and the economic systems heterosexuals”. Thus the heterosexuality itself, was seen analyzing, either like exit of the naturalness, but like a political regime and history. Judith Butler, in her main work “Disturbs in the kind” takes for point of analysis the drag-queens, and concluded that the kind does not have an original, but that on the contrary, any femininity as masculinity is only copy without original. We would be to some extent to differing degree, all the transvestites, and the kind would thus be built, through repetition, with the performative invocation “you are a girl, you are a boy”. But Butler further goes, and shows that the sex itself is him also built, since itself kind, and that it would not have there a pre-discursive truth with the flesh. The sexual difference would be only one myth, an ideological construction.

    By dissolving the binarity of the kind and the sexes, into exciting the multitude of possible corporeities, the Queer theory shook the resources even traditional feminism and of its analysis of the capacity, without to withdraw itself some. It acts then for the Queer activists, to reformulate the terms of a fight against the systems of dominations (heterosexual, patriarchal, pigmentocratic), to refute all “natural base” which would legitimate a political action and finally, in a beautiful filiation with Deleuze&Guattari, to develop a policy of the minority one, which could never find of end, into perpetual becoming, challenging as well normality as enfermement in the identities, but reaffirming unceasingly, of the minority positions like as many fight plans, within a globalized political context drawing aside the singularities. Aliocha Imhoff & Kantuta Quiros