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Queer theory is a field of post-structuralist critical theory that emerged in the early 1990s out of queer studies (formerly often known as gay and lesbian studies) and women's studies. The term "queer theory" is broadly associated with the study and theorization of gender and sexual practices that exist outside of heterosexuality, and which challenge the notion that heterosexuality is what is normal. (2025). 9780816623341, University of Minnesota Press. ISBN 9780816623341
Following social constructivist developments in sociology, queer theorists are often critical of what they consider Essentialism views of Human sexuality and gender. Instead, they study those concepts as social and cultural phenomena, often through an analysis of the categories, gender binary, and language in which they are said to be portrayed.
Scholars associated with the development of queer theory are French post-structuralist philosopher Michel Foucault, and American feminist authors Gloria Anzaldúa, Eve Kosofsky Sedgwick, and Judith Butler.
Teresa de Lauretis organized the first queer theory conference in 1990. According to David Halperin, an early queer theorist, de Lauretis' usage was somewhat controversial at first, as she chose to combine the word "queer" which was just starting to be used in a "gay-affirmative sense by activists, street kids, and members of the art world," and the word "theory" which was seen as very academically weighty. In the early 1990s, the term started to become legitimized in academia.
As an academic discipline, queer theory itself was developed by American academics Judith Butler at University of California, Berkley, and Eve Kosofsky Sedgwick at Duke University. Other early queer theorists include Michael Warner, Lauren Berlant, and Adrienne Rich.
Feminist literary criticism laid groundwork by linking gender and textual interpretation. Foundational works like Sedgwick’s Epistemology of the Closet (1990) drew on literary and philosophical traditions to examine the homo/heterosexual binary. Sedgwick, D. A. Miller, Leo Bersani, and other queer literary critics have analyzed themes such as the closet, shame, and power in narratives.
In an influential essay, Michael Warner argued that is defined by what he called "heteronormativity"; those ideas, and which suggest that heterosexuality is the default, preferred, or normal mode of sexual orientation. Warner stated that while many thinkers had been theorising sexuality from a non-heterosexual perspective for perhaps a century, queerness represented a distinctive contribution to social theory for precisely this reason. Lauren Berlant and Warner further developed these ideas in their seminal essay, "Sex in Public".
According to Warner, critics such as Edward Carpenter, Guy Hocquenghem and Jeffrey Weeks had already emphasised the "necessity of thinking about sexuality as a field of power, as a historical mode of personality, and as the site of an often critical utopian aim". Whereas the terms "homosexual", "gay" or "lesbian" which they used signified particular identities with stable referents (i.e. to a certain cultural form, historical context, or political agenda whose meanings can be analysed sociologically), the word "queer" is instead defined in relation to a range of practices, behaviours and issues that have meaning only in their shared contrast to categories which are alleged to be "normal". Such a focus highlights the indebtedness of queer theory to the concept of normalisation found in the sociology of deviance, particularly through the work of Michel Foucault, who studied the normalisation of heterosexuality in his work The History of Sexuality. (1978). 9780394417752 ISBN 9780394417752
In The History of Sexuality, Foucault argues that repressive structures in society police the discourse concerning sex and sexuality and are thus relegated in the private sphere. As a result, heterosexuality is normalized while homosexuality (or queerness) is stigmatized. Foucault then points out that this imposed secrecy has led to sexuality as a phenomenon that needs to be frequently confessed and examined. Foucault's work is particularly important to queer theory in that he describes sexuality as a phenomenon that "must not be thought of as a kind of natural given which power tries to hold in check" but rather "a historical construct." Judith Butler extends this idea of sexuality as a social construct to gender identity in , where they theorize that gender is not a biological reality but rather something that is performed through repeated actions.
Because this definition of queerness does not have a fixed reference point, Judith Butler has described the subject of queer theory as a site of "collective contestation". They suggest that "queer" as a term should never be "fully owned, but always and only redeployed, twisted, queered from a prior usage and in the direction of urgent and expanding political purposes". (2025). 9780203760505 ISBN 9780203760505 While proponents argue that this flexibility allows for the constant readjustment of queer theory to accommodate the experiences of people who face marginalisation and discrimination on account of their sexuality and gender, (2025). 9780822366218, Duke University Press. ISBN 9780822366218 critics allege that such a "subjectless critique", as it is often called, runs the risk of abstracting cultural forms from their social structure, political organization, and historical context, reducing social theory to a mere "textual idealism". (1997). 9780521590433 ISBN 9780521590433
Although more studies on family communication have started to include nontraditional families, critical rhetorical scholar Roberta Chevrette argues that researchers continue to look at nontraditional families, including families with openly queer members, from a heteronormative lens. That is, when studying LGBTQ+ families, many scholars continue to compare these families to their Cisgender-heterosexual counterparts' norms. As Chevrette writes, "Queering family communication requires challenging ideas frequently taken for granted and thinking about sexual identities as more than check marks."
Chevrette describes four ways that scholars can "queer" family communication: (1) revealing the biases and heteronormative assumptions in family communication; (2) challenging the treatment of sexuality and queerness as a personal and sensitive topic reserved for the private sphere rather than the public; (3) interpreting identity as a socially constructed phenomenon and sexuality as being fluid in order to expose the ways gender roles and stereotypes are reinforced by notions of identity and sexuality as being fixed; and (4) emphasizing intersectionality and the importance of studying different identity markers in connection with each other.
Critical disability theory is a comprehensive term that is used to observe, discuss and question how people marginalized due to a difference in their social context (such as physical or mental disability as well as any other difference that would cause them to be othered in society) are treated in society.
Fundamentally, queer theory does not construct or defend any particular identity, but instead, grounded in post-structuralism and deconstruction, it works to actively critique heteronormativity, exposing and breaking down traditional assumptions that sexual and gender identities are presumed to be heterosexual or cisgender.
According to critical theorist Daniel J. Gil De Lamadrid, intersectionality can be used to examine how queer identity is racialized as normatively white, and the intersectional stigma and resistance that comes from such racialization.
Intersectionality recognizes that complex identities and social categories form from "structured multiple oppression." Therefore, the personal identities of intersectional people are inherently political. (2025). 9781517906214, University of Minnesota Press. ISBN 9781517906214 Groups such as the Human Rights Campaign have previously employed this understanding in formal rights advocacy for queer legal protection. However, queer theorists and activists like Lisa Duggan have noted that such groups prioritize the voices of some groups over others by focusing on specific identities like "gay middle-class men" rather than complex and intersectional ones. (2002). 9780822383901, Duke University Press. ISBN 9780822383901 They have emphasized the importance of intersectionality in queer discourse and activism. New directions in queer intersectionality include Jones' "euphorias" studies showing intersectional differences in diverse LGBTIQA+ peoples' experiences of happiness. Specifically, Jones found that happiness was often used as a reward for performance of intersectional normativity; those who were lesbian and yet also cisgender and mothers were more likely to experience euphoric moments even in discriminatory settings. However, LGBTIQA+ people who had "other othered" identities such as disabilities were less likely to report experiencing euphoria. Jones argues being euphorically queer should not presume typical happiness narrative arcs and should make room for negativity; queer diverse people will need to critique society and critique critique of society but can still be euphoric about being queer and intersectional.
According to Joshua Gamson, due to its engagement in social deconstruction, it is nearly impossible for queer theory to talk about a "lesbian" or "gay" subject, as all social categories are denaturalized and reduced to discourse.. Thus, according to Adam Isaiah Green, a professor at the University of Toronto, queer theory can only examine discourses and not subjectivities. Green further argues that queer theory might be doing a disservice to the study of queer people for, among other reasons, unduly doing away with categories of sexuality and gender that had an explanatory role in their original context. He argues that for instance the lesbians documented in the book chose to identify specifically as either "ladies", "dykes" or "postfeminists" for generational, ethnic and class reasons. While they have a shared sexuality, flattening their diversity of identity, culture and expression to "the lesbian community" might be undue and hide the social contingencies that queer theory purports to foreground (race, class, ethnicity, gender).
Rosemary Hennessy argues that queer theory's focus on cultural and discursive representations of sexuality often ignores or minimizes the materialist feminist emphasis on capitalism and patriarchy. While queer theory critiques identity as a fixed category, it may fail to account for how systemic structures shape sexual identities and oppression beyond cultural representations.
For some feminists, queer theory undermines feminism by blurring the boundaries between gendered social classes, which it explains as personal choices rather than consequences of .
Bruno Perreau, the Cynthia L. Reed Professor of French Studies at the Massachusetts Institute of Technology, discusses various facets of the French response to queer theory, from the mobilization of activists and the seminars of scholars to the emergence of queer media and translations. Perreau sheds new light on events around gay marriage in France, where opponents to the 2013 law saw queer theory as a threat to French family. Perreau questions the return of French Theory to France from the standpoint of queer theory, thereby exploring the way France conceptualizes America. By examining mutual influences across the Atlantic, he seeks to reflect on changes in the idea of national identity in France and the United States, offering insight on recent attempts to theorize the notion of "community" in the wake of Maurice Blanchot's work. Perreau offers in his book a theory of minority politics that considers an ongoing critique of norms as the foundation of citizenship, in which a feeling of belonging arises from regular reexamination of it.
In their work Cynical Theories, scholars Helen Pluckrose and James A. Lindsay claim queer theory has a largely unscientific view on biology and objective reality as an intentional feature. They state that, "queer theory is a political project and its aim is to disrupt". As such within it, "there can be absolutely no quarter given to any discourse—even matters of scientific fact—that could be interpreted as promoting biological essentialism." Thus, according to them, queer theory knowingly misrepresents biological facts and research, especially on intersex people, to conflate them with completely unrelated issues concerning constructed gender identities such as transgender.Helen Pluckrose and James A. Lindsay (2025). 9781634312028, Pitchstone Publishing. ISBN 9781634312028
Katelyn McKenna and John Bargh's studies of online groups consisting of marginalized groups found an interesting phenomenon called "identity demarginalization" — how participation in a group consisting of people with shared marginalized identity can lead to a higher level of self-acceptance, which could lead to eventually coming out to their friends and family.
Online groups and interactions also contribute to normalizing queerness and challenging heteronormativity by serving as a networked counterpublic. Sarah Jackson, Moya Bailey, and Brooke Foucault Welles' discourse analysis of the Hashtag activism #GirlsLikeUs shows how trans women have used the hashtag to build community in ways that normalize being trans and offering counter-narratives to the often stereotypical and caricatured portrayal of trans people's lives in popular mainstream media.
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