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160 Chapter 7 Gender and sexuality

While feminist understandings of patriarchy would undoubtedly be wider if
we had access to men’s understandings of how they construct and transform this
pervasive system of relationships, we nevertheless fear that such research might dis-
tort, belittle, or deny women’s experiences with men and masculinity. Feminists
therefore must be even more insistent about conducting research on men and
masculinity at a time when a growing number of men are beginning to conduct
apparently ‘comparable’ research (207–8).

Queer theory

Queer theory, as Paul Burston and Colin Richardson (1995) explain, ‘provides a discip-
line for exploring the relationships between lesbians, gay men and the culture which
surrounds and (for the large part) continues to seek to exclude us’ (1). Moreover, ‘[b]y
shifting the focus away from the question of what it means to be lesbian or gay within
the culture, and onto the various performances of heterosexuality created by the
culture, Queer Theory seeks to locate Queerness in places that had previously been
thought of as strictly for the straights’ (ibid.). In this way, they contend, ‘Queer Theory
is no more “about” lesbians and gay men than women’s studies is “about” women.
Indeed, part of the project of Queer is to attack . . . the very “naturalness” of gender
and, by extension, the fictions supporting compulsory heterosexuality’ (ibid.).
To discuss the supposed naturalness of gender and the ideological fictions support-
ing compulsory heterosexuality, there is no better place to begin than with one of the
founding texts of queer theory, Judith Butler’s (1999) very influential book Gender
Trouble. Butler begins from Simone de Beauvoir’s (1984) observation that ‘one is not
born a woman, but, rather, becomes one’ (12). De Beauvoir’s distinction establishes an
analytical difference between biological sex (‘nature’) and gender (‘culture’), suggesting
that while biological sex is stable, there will always be different and competing (his-
torically and socially variable) ‘versions’ of femininity and masculinity (see Figure 7.1).
Although de Beauvoir’s argument has the advantage of seeing gender as something
made in culture – ‘the cultural meanings that the sexed body assumes’ (Butler, 1999:
10) – and not something fixed by nature, the problem with this model of sex/gender,
according to Butler, is that it works with the assumption that there are only two bio-
logical sexes (‘male’ and ‘female’), which are determined by nature, and which in turn

Figure 7.1 The binary gender system.