The people have spoken: gay is OK. The recent election gave us political and legislative victories for the LGBT community, including same-sex marriage in three states and Tammy Baldwin, the first openly gay U.S. Senator. On television we have sitcoms like Modern Family, and The New Normal, which portray gays and lesbians as good friends, neighbors, and parents. Finally, Minnesota Vikings punter Chris Kluwe and Baltimore Ravens linebacker Brendon Ayanbadejo emerged as leading advocates for same-sex marriage and shedding the homophobic image associated with professional sports.
Now, there is only one thing left to do: get kinky. Incorporating kink into the LGBT movement--and here I mean bondage/discipline, dominance/submission, and sadism/masochism (BDSM), as well as the alternative sexualities community like the polyamorous--begins to include all of those struggling for sexual freedom. And, a kinky LGBT movement allows us to think about additional groups to include and form a coalition in the fight for causes that affect a larger collective.
A kinky LGBT movement would mean a long overdue return to the Stonewall Riot-era advocacy in which community identity celebrated difference. Like many identity-based social movements, incremental change was necessary for laying the groundwork of acceptance by the broader public. As protestors became lobbyists, the face of the LGBT movement became male, white, privileged, and arguing for traditional marriage. Radical transformation became assimilation into mainstream society and its institutions.
The strategy is working but the concessions made are at the expense of many. In theory, anyone in the community should reap the benefits for any LGBT rights victory. However, sexual and gender minorities of color continue to suffer a unique sort of discrimination and victimization, perhaps due to the image of what it means to be gay, that has emerged. Integrating kink into the LGBT movement may reignite a more inclusive agenda by recognizing the highly varied sexual and gender diversity within the greater community.
Challenging the status quo through non-normality is not new for many queer radical advocates. The deviance of kinkiness creates an opportunity for several marginal groups to align and frame causes with larger appeal, such as “civil rights.” For example, University of Chicago Professor, Cathy J. Cohen, believes that queer politics offers an opportunity to examine power and not exclusively based on heteronormativity and consider the possibility of “progressive transformative coalition work”. Kink, unlike queer, challenges more axes of oppression, allowing the LGBT community, specifically, and other groups (e.g., race, class, and gender), more broadly, to question their marginalization. In other words, non-normativity unveils the universality and commonalty of grievances and aspirations for social change, and in this case, BDSM and alternative sexualities touch on larger frames, including equality, privacy, and intimate association.
Attempts to move the LGBT agenda down an expansive road is not without risks. Claims of equality are universal in many respects, but I fear that BDSM and LGBT would be simultaneously everywhere and nowhere; we must preserve fundamental values, histories, and identities that defined and connected these communities in the first place. A far-reaching agenda may also obscure the causes that are unique to particular groups. BDSM is pathologized in the Diagnostic Statistical Manual of Mental Disorders and criminalized under assault and battery law, whereas homosexuality is not. And yet, a heterosexual BDSM practitioner can marry and adopt children, whereas gay and lesbians in many states cannot.
Finally, bringing kink to the fore provides greater potential to challenge the institutions that normalize inequality and structure society. This theoretical rumination and political strategy forces us to question why social structures developed the way they did and whether they need to persist. The LGBT movement has played it smart by highlighting its similarities to the heteronormative majority. We can all agree that the defining marriage as a union between man and a woman, or defining family as two parents of different genders, are merely social constructions meant to preserve status quo and those in power. As I see it, current progress, while noteworthy, is not enough. To be content with the current state of affairs would be satisfaction with immobility in sheep’s clothing.
Bottom line, it may be bondage that is liberatory.
JILL D. WEINBERG is a Ph.D. candidate in sociology at Northwestern University, a research associate at the American Bar Foundation, and an instructor in the master's of sports administration graduate program at Northwestern University. She is an associate editor of Law and Social Inquiry.
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