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I’m supposed to meet my editor, Marke B., to talk about this piece at noon at some cheap Mission restaurant that won’t bankrupt my lousy checking account. I arrive 15 minutes late; he’s running at least 30 behind. As I sit and wait for him, I can’t help but laugh — queers are always late. As a queer with a drag-queen alter ego, Felicia Fellatio, I know this is especially true — that hoary old chestnut about "running on drag time" has the ring of solid validity. Trannies are like Muni: we’re never on time.
But a growing body of scholarly queer literature suggests that the underlying cause of our tardiness may be more than simply wanting to be fashionably late. In fact, our predictable lack of punctuality might be a symptom of what many psychologists see as the gay community’s prolonged adolescence; there may be a sense of time unique to homos that exists outside heterosexual norms.
WIND IT UP
Put simply, queer temporality theory says that because our lives can’t be completely legally or socially mapped out according to the heterosexual model (getting married, having kids, sharing retirement benefits, expecting inheritance), we feel less pressure to conform to other aspirations (completing a degree, saving for a house, planning retirement) in the stereotypical Game of Hetero Life. Basically, tardiness is a form of subconscious queer rebellion. This can manifest itself as a rejection of all schedules, however quotidian. It can also lead to a profoundly different view of what the future means to queer people, especially in terms of freedom of choice. Well-known queer theorist Judith Halberstam elaborates on this theory, from a transgender point of view, in her book In a Queer Time and Place: Transgender Bodies, Subcultural Lives (New York University Press, 2005).
Some studies also posit that, because many of us grappled with the whole coming-out thing at the same time we were going through puberty, our adolescent maturation period was extended, thus stretching out our psychological development — and effectively slowing down our mental clocks. We just need more time to process things and act on them. Other queer temporality theories focus on the psychological effects of AIDS, which instilled in our community a sense of imminent mortality that negated the future and focused our attention on the present. Rather than making decisions based on what may be, we began to concentrate on what is, creating art and culture that offered immediate transcendence through humor and rage, rather than any abstract hope for the future. "AIDS quickens that sense of needing to and actually being able to draw forth from one’s spirit that work which will have resonance for other people," the late, great filmmaker Marlon Riggs said, and the recent work of performance studies scholar José Esteban Muñoz tries to show how queers have incorporated that sense of "quickening" into their lives and actions.
SPRUNG FORWARD
Of course, we may just run late for things because we’re busy, either at work (most of us rely only on ourselves for financial stability) or at play (our culture is still pretty party-centric, so we have a lot of hangovers to deal with). Plus, putting on all that makeup is practically a full-time job for us queens. Cut us a little slack so we can look fabulous. And all of the theories above seem awfully generalized — some may bristle at the suggestion that we be cast as supposed victims of a pathology that prolongs our adolescences and screws with our mental clocks. It’s not as if there aren’t queer people living as much as they can according to the hetero model, especially now that legal restrictions against same-sex marriage and adoption are relaxing in some areas.
In fact, the pendulum seems to be swinging the other way in terms of the queer rebellion against the straight timeline. As noted by broadcast journalist Tovia Smith last month on National Public Radio, in her piece "Marriage Causes Shift in Gay Culture," it seems that queers have gone "from a radical movement bent on challenging societal norms to a community now eagerly embracing those conventions as their own."
Smith drew her conclusion based on an interview with an upper-middle-class white gay couple from Cambridge, Mass. — the type of control group against which queers have traditionally defined themselves. Whatever negative connotations the phrase "prolonged adolescence" may conjure up, a case could be made that this is precisely what allows queer culture to thrive. Adolescence is when a personality is at its most fluid, and queer identity is the essence of fluidity. Halberstam sees queer temporality as a positive, radical reaction to heterosexual society’s mores, pitting it against the "time of inheritance," whose purpose is merely to shore up "the historical past of the nation" and protect "national stability." In the ’90s, a vibrant queer culture of artistic expression, political activism, and social and sexual interaction embraced the notion of prolonged adolescence.
FALLING BACK
Queercore bands like Pansy Division and Tribe 8 co-opted the in-your-face, live-fast-die-young aesthetic of punk, inviting listeners to throw off the shackles of heterosexual society’s expectations and, in the words of Pansy Division, "join the cocksuckers club." Homocore fanzines reveled in childlike graphics and gleefully reinterpreted teen fan magazines like Tiger Beat, giving them a decidedly homosexual spin. The hallmarks of puberty — geeky awkwardness, swoony crushiness, questionable outfits, wanton partying, sexual exploration — became queer fashion statements. Prolonged adolescence was also a means of connection in a time of grief and frustration, a flashpoint where queer history met the present. The AIDS Quilt used a common symbol of childhood comfort to unite and console mourners, and activist organizations like ACT UP and Queer Nation energized their members with the élan of belonging to a rebel schoolyard gang.
But that was the past, and there’s no denying that, with more access to the heterosexual lifestyle opening up for queers, the future is upon us. HIV is no longer a death sentence (for people who can afford the meds), and any evidence of necessary rebellion is awfully hard to find in young gay people these days, at least on the face of it. Prada and Beyoncé have replaced vintage clothing and queercore as coins of the young gay realm, and the psychological and social effects of the current lust for consumerism and mainstream pop culture on queers today will be for future theorists to puzzle out. To me, it represents a sad trend that aspires more toward societal acceptance than political subversion, an adjustment of our internal clocks to tick to the tired straight beat. Call me nostalgic, call me behind the times — just don’t call me late for cocktails.