The interaction of drag queens and gay men in public and private spaces

This study examines the issue of internal segregation within the gay community, focusing on the ways by which the drag queen subculture is distanced from larger mainstream gay society. Through the use of institutional ethnography, symbolic interactionism, and a naturalist approach to sociology, the researchers sought to understand the subjective experience of the drag queen, in particular how drag queens perceive their interactions with mainstream gay society. Data for this study were collected through a series of observations conducted in a variety of spatial contexts and interviews with 18 drag queens. Findings indicate that spatial distance between the drag queens and the mainstream gay men is dependent on both the social context and the level of professionalization of the drag queen. Although drag queens' perceptions of their status in the gay community are also dependent on the latter, discussions of relationship difficulties and the quest for a long-term romantic partner illustrate that discrimination within the gay community is both widespread and complex.     

Lesbian drag kings and the feminine embodiment of the masculine

Part of an ongoing ethnography of an imperial sovereign court I am undertaking, this chapter explores the world of the lesbian drag king and the gendered performance she undertakes in this realm. Taking a relational, situational approach to understanding gender, the lesbian drag queen of the court is also examined in terms of how "her" image and actions give gendered meaning and confer import to the lesbian drag king. Note is also made of lesbian court members' often contradictory gendered relationships with the gay men in this setting: gay drag kings and gay drag kings. Although embodying a masculine persona in image and action has enabled some lesbian drag kings to successfully challenge the often sexist actions and reign of the gay men of the court, it has also resulted in some lesbian drag queens being subordinated in the process. Thus, as much as lesbian drag kings subvert existing gender hierarchies they also sometimes recreate them in the pursuit of situational power.     

The careful balance of gender and sexuality: rural gay men, the heterosexual matrix, and "effeminophobia"

Based on life narratives, this article explores rural gay men's subjectivity in France and the United States. After growing up in rural cultures, these gay men tend to adopt similar hetero-centered ideas about masculinity. We show that these "conventional" ideas impact their sense of self as they express feelings of "effeminophobia." They differentiate themselves from effeminate gay men and emphasize their similarities with straight men. These ideas are both coercive and disciplinary as they homogenize rural gay men's discourse and masculine identities.     

"I Am the Man!" Performing gender and other incongruities

The following essay details the genesis of the performance "I Am the Man" for the First International Drag King Extravaganza. In it the authors explain both their autobiographical performances and the relationship between their drag performances and transgender theory by linking Shakespeare to queer theory and by overlapping their personal narratives.     

Beyond the boundaries of the classroom: teaching about gender and sexuality at a drag show

Like much of the general public, the vast majority of my students strongly hold dichotomous, essentialist outlooks about what the categories female and male/gay and straight are supposed to represent and be. One way that I have found to challenge these oppressive worldviews, and also to queer my classes in the process, is to take my course participants to drag shows and/or to use videotapes of drag queens and drag kings in my classes. As part of an ongoing ethnography of drag performers I am undertaking, I have taken over 300 students to drag shows over the past eight years. Female students have often found attending a drag show to be a fun experience free of the sexual harassment found in most bars, while male students often contextually experience being a social minority for the first time in their life. From both attending drag shows and/or watching recordings of them I show in class, students have reported gaining an experiential appreciation of the performed basis of gender, sexuality, and inequality. Or, stated slightly differently, students begin to understand how the stratification system metaphorically makes drag queens of us all. This, in turn, provides the basis of the foremost argument I make in all my classes: equality will not be realized until nondichotomous, truly new ways of relating to others are envisioned and acted upon.     

Wigs, laughter, and subversion: Charles Busch and strategies of drag performance

This paper examines the strategies of drag performer/ playwright Charles Busch. His performance aesthetic is explored and shown to be subversive even though its initial impulse is to entertain. Basing my arguments on the work of Judith Butler, Elin Diamond, and others, I argue that drag queens like Busch can not only entertain but also make audiences question and criticize through drag's power to create a Brechtian alienation effect and historicize the subject. After showing how he can be viewed as a drag queen, I give a brief biography and discuss such contested terms as "camp" and "gay sensibility." I then focus on Busch's staged reading of Ibsen's Hedda Gahler andA Doll's House, both done in one afternoon at Theatre for The New City (6 May 2000). By examining the performance of Busch and his fellow actors, I demonstrate how a contemporary relevancy is achieved by having the roles played by a female impersonator whose acting choices are filtered through a gay sensibility. The ongoing dialectic between spectator and performer creates a historicized moment in performance that underscores the gender dynamics in unexpected and stimulating ways.     

The Association Between Gay Men's Stereotypic Beliefs About Drag Queens and Their Endorsement of Hypermasculinity

To date, few researchers have investigated gay men's stereotypic beliefs about drag queens and the association between these beliefs and individual difference variables such as hypermasculinity. To address this omission, 118 men self-identifying as non-heterosexual completed an online survey consisting of an adjective checklist about drag queens and a psychometrically sound indicant of hypermasculinity. As predicted, participants who were more likely to endorse hypermasculine belief statements tended to perceive negatively valenced attributes as more characteristic of drag queens. Possible explanations for this relationship, limitations associated with the current study, and directions for future research are delineated.     

Male prostitution and homosexual identity

The documentary film on transvestites, The Queen, has a scene where a young man tells a friend about a recent job interview (Litvinoff, 1968). His friend asks, "Did you tell them you were a homosexual?" The young man, who did not get the job, answers, "No, they told me." What this interaction reflected was not just the fact of the young man's homosexuality, but the social fact: What it means to be homosexual in his culture and society. In this paper, I discuss the conduct of prostitution as one enactment of those meanings: Prostitution, as a social fact in the life of adolescent gay males, is understood by them to be linked with their homosexual identity.     

Ex-gay rhetoric and the politics of sexuality: the Christian antigay/pro-family movement's "truth in love" ad campaign

In 1998, a coalition of antigay, pro-family activist organizations published a set of full-page print advertisements in several nationally recognized newspapers. These ads promoted sexual (ex-gay) conversion therapy for homosexuals. I examine these advertisements as a contest over cultural symbols and values, and over the very definition of lesbian and gay identity. This discursive contest had the potential to impact activist politics greatly, but this impact was mitigated significantly by a similar set of ads produced in response by an opposing movement: the lesbian, gay, bisexual and transgender movement. The interactive dynamics between opposing movements impact the political field in which activists on each side pursue their goals.     

Sexuality and human rights: an Asian perspective

In Asia, the lesbian and gay rights movements are clearly dominated by activists, who tend to think in terms of a binary opposition (homo- vs hetero-) and clear-cut categories. Based on "Western patterns," the approach is practical, the arguments based on minority rights. "Coming out" is often perceived as a "white model" bringing more problems than real freedom. On the contrary, "Asian values" put the emphasis on family and social harmony, often in contradiction to what is pictured as "lesbian and gay rights." Homophobia follows very subtle ways in Asian countries. Asian gays have to negotiate their freedom, lifestyle and identities in an atmosphere of heterosexism, and not the endemic violent homophobia prevalent in many western countries. In Asia, one's identity relates to one's position in the group and sexuality plays a relatively insignificant role in its cultural construction. That Asian gays often marry and have children shows the elasticity their sexual identity encompasses. Fluidity of sexuality does not really match the Western approach in terms of essentialist categories that have a right to exist. Most Asian societies can be thought of as "tolerant" as long as homosexuality remains invisible. Procreative sexuality can be seen as a social duty, and heterosexual marriage is often not considered incompatible with a "homosexual life." The development of the Internet has even facilitated the encounters while allowing secrecy. Unfortunately, the traditional figures of transgender and transvestites have often been separated from the gay liberation movement.     

Getting out in the "real world": young men, queer and theories of gay community

A recent opinion piece published in the Sydney Morning Herald expresses a widely held perception that, among young same-sex attracted men in Australia, "queer" has well and truly supplanted "gay" as the language and lens through which self and practice is generated. In this article, I discuss findings from a qualitative research project that studied notions of community among young gay men, and argue that this assumption should not be taken for granted. The article explores participants' understandings of the concept of "gay community," arguing that the young men studied share a common definition of community: one based on a conventional liberal model which prioritizes sameness and the cooperation of individuals to achieve common goals. This is of particular importance in that problems around "fitting in" with these understandings are also raised. In examining the potential place for queer alternatives to these formulations, however, the article finds that queer attracts little support among participants, raising questions about the bind young men may find themselves in if they prioritize sameness as fundamental to community, yet feel themselves to be excluded from community by their own or others' perceived difference.     

"Let the drag race begin": the rewards of becoming a queen

Drawing upon my ethnographic experiences in a drag venue called The Park in Roanoke, Virginia, this article explores the experiences of female impersonators in terms of their early motivations for doing drag, how they create and maintain drag personas and identities, and the obstacles to becoming a queen. Departing from previous researchers that have framed female impersonation as a deviant, stigmatizing, and pathological activity, this research analyzes the significant benefits some drag queens garner by donning women's attire. An experiential understanding of drag reveals that the significant rewards from the activity--contextual power and status, self-affirmation and empowerment--are powerful motivating factors. Instead of being deviant and/or partaking in pathological behavior, female impersonators can be seen as operating on an incentive system where the benefits of doing drag positively enrich the quality of the performer's life in a context where successful queens are held in the highest regard.     

Kind of a drag: gender, race, and ambivalence in The Birdcage and To Wong Foo, Thanks for Everything! Julie Newmar

This paper examines the ways in which two Hollywood films featuring drag queens, Too Wong Foo, Thanks for Everything! Julie Newmar and The Birdcage, offer a kind of "both/and" look at the complexities of gender, sexuality, race, and culture, simultaneously challenging some institutionalized attitudes (especially heterosexism) while reinforcing others (especially sexism and racism)--making the use of drag as a locus of discovery in both films, at best, ambivalent.     

Racializing white drag

While drag is primarily understood as a performance of gender, other performative categories such as race, class, and sexuality create drag meaning as well. Though other categories of identification are increasingly understood as essential elements of drag by performers of color, whiteness remains an unmarked category in the scholarship on drag performances by white queens. In this paper, I argue that drag by white queens must be understood as a performance of race as well as gender and that codes of gender excess are specifically constructed through the framework of these other axes of identity. This essay asks whether white performance by white queens necessarily reinscribes white supremacy through the performance of an unmarked white femininity, or might drag performance complicate (though not necessarily subvert) categories of race as well as gender? In this essay, I will suggest that camp drag performances, through the deployment of class as a crucial category of performative femininity, might indeed be a key site through which whiteness is denaturalized and its power challenged. Specifically, I will read on camp as a politicized mode of race, class and gender performance, focusing on the intersections of these categories of identity in the drag performance of Divine.     

"Asian" men on the scene: challenges to "gay communities"

This article examines common assumptions behind the notion of "gay community," contrasting these views with the experiences of homosexual men originating from Southeast Asia on the commercial gay scene in Melbourne, Australia. The narratives here reveal fragmented social networks involving various social groups, categories of people and an "In/Out" culture where informants were culturally marginal. Fitting into the scene culture involves processes of assimilation, and loss of connection even with supportive ethnic networks. While all men who look for a place to belong on the scene generally feel pressure to assimilate to a predominantly white middle-class gay culture, Southeast Asian men generally had more cultural distance to cover. Men who are not well assimilated face exclusion, invisibility and discrimination. Differences and discrimination within Southeast Asian based networks also contributed towards fragmented relations. This article raises questions about dominant gay cultural forms, assumptions of gay solidarity, and how ethnic minority men make sense of and negotiate their sexual and social experiences.     

Whose drag is it anyway? Drag kings and monarchy in the UK

This chapter will show that the term "drag" in drag queen has a different meaning, history and value to the term "drag" in drag king. By exposing this basic, yet fundamental, difference this paper will expose the problems inherent in the assumption of parity between the two forms of drag. An exposition of how camp has been used to comprehend and theorise drag queens will facilitating an understanding of the parasitic interrelationship between camp and drag queen performances, while a critique of "Towards a Butch-Femme Aesthetic," by Sue Ellen Case, will point out the problematic assumptions made about camp when attributed to a cultural location different to the drag queen. By interrogating the historical, cultural and theoretical similarities and differences between drag kings, butches, drag queens and femmes this paper will expose the flawed assumption that camp can be attributed to all of the above without proviso, and hence expose why drag has a fundamentally different contextual meaning for kings and queens. This chapter will conclude by examining the work of both Judith Halberstam and Biddy Martin and the practical examples of drag king and queen performances provided at the UK drag contest held at The Fridge in Brixton, London on 23 June 1999.     

Balancing acts: drag queens, gender and faith

While engaged in research on the same-sex marriage debate in mainline denominations, I interviewed 23 LGBT Christians, four of whom were drag queens. While it is not possible to generalize from such a small sample, the drag queens in this study insist on maintaining their identity as Christians despite the hegemonic discourse that renders faith and LGBT identities mutually exclusive. They developed innovative approaches to reconciling their gender and sexual identities with their spirituality. Their innovations are potentially liberating not just for them personally, but for LGBT people generally because they challenge Christianity's rigid dichotomies of gender and sexuality.     

LGBT Health in the Midlands: A Rural/Urban Comparison of Basic Health Indicators

Research into the health and wellbeing of rural lesbian, gay, bisexual, and transgender (LGBT) populations is limited. A community-based participatory research (CBPR) approach was used to develop an online survey for LGBT Nebraskans. The 770 participants replied to an array of questions on social determinants of health and basic health outcomes. Only significant differences in having health insurance were found between urban and rural participants. Social determinants of health were explored. Results of this study suggest that regional culture may be more salient to health for lesbian, gay, bisexual, and transgender persons living in the Midwest than rural or urban residence.