There’s very much a whole theory/literature around queer time (see the reference to Muñoz in the article) – being queer frees you from this sort of linear heteronormative progression through stages of life. This JSTOR blog post might be of interest. The argument isn’t that this sort of non-linearity is specific to queer people (see the bit in the JSTOR post tying the economic precarity of millenials to the notion of “adulting”), but rather that it is an extremely common queer experience precisely because the markers of “progression” through life are heavily rooted in hetero- and cisnormativity.
Very interesting read, thank you. In particlar this quote stood out to me:
“Protogay” children often do not make sense of their desires, pleasures, or experiences as “gay” until they are older; Stockton writes, “Since they are ‘gay children’ only after childhood, they never ‘are’ what they latently ‘were.’ ” So what are gay children, when they are children? To some extent, Stockton argues, they are “ghosts,” unable to corporeally occupy who they may later find themselves to be.
There’s very much a whole theory/literature around queer time (see the reference to Muñoz in the article) – being queer frees you from this sort of linear heteronormative progression through stages of life. This JSTOR blog post might be of interest. The argument isn’t that this sort of non-linearity is specific to queer people (see the bit in the JSTOR post tying the economic precarity of millenials to the notion of “adulting”), but rather that it is an extremely common queer experience precisely because the markers of “progression” through life are heavily rooted in hetero- and cisnormativity.
I’ll read that, thank you. I had no idea.
Very interesting read, thank you. In particlar this quote stood out to me: